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THE     •  Wi&.    '^^   ^^    '^■' 


SACRAMENTAL  CATECHISM, 

OR  A 

Catoljism  for  f  oung  Cflinrararants: 

DESIGNED  FOE 

mSTRUCTION   IN   THE   DOCTRIJirES,  DUTIES,  AND   STATE  OF  HEART, 

NECESSARY  TO,  ANT)  C0NNT:CTED   WITH,  THE  PROPER 

OBSERVANCE   OF   THE    "LORD's   SUPPER." 

BY  ^>- 

REV.  ANDRE^V%ITOHIE. 


"  If  ye  continue  in  the  Faith  grounded  and  settled. 


TO     WHICH    IS    ADDED,     AN 

ESSAY 

ON  THE 

RELATIONS  OF  BAPTIZED  YOUTH  TO  THE  CHUECH." 

BY 

REV.  JOSEPH   CLAYBAUGH,  D.  D. 


CINCINNATI: 

MOOKE.  WILSTACH,  KEYS  &  CO, 

25  WEST  FOURTH  STREET. 

18  5  5. 


Entered  according  to  Act  of  Congress,  in  the  year  1855,  by 

ANDREW   RITCHIE. 

In  the  Clerk's  office  of  the  District  Court  for  the  Southern 

District  of  Ohio. 


W.  OVEREND  &  CO.,  Pbintkbs. 

CINCINNATI. 


■    ^    ^  - 


PREFACE. 


The  preparation  of  this  Catechism,  originated  in 
the  observation  of  a  lamentable  and  growing  disposi- 
tion, on  the  part  of  great  numbers  of  the  Baptized 
Youth,  in  the  various  Churches,  to  neglect,  and  con- 
sider themselves  under  no  obligations  to  observe  the 
"  dying  command  of  Christ."  The  object  of  its  pub- 
lication is  to  present  before  their  minds,  the  extent 
of  their  obligations,  and  the  qualifications  required 
on  their  part,  in  order  to  the  performance  of  their 
duty ;  together  with  the  benefits  that,  by  the  bless- 
ing of  God,  accompany  its  performance,  when  prop- 
erly discharged. 

In  order  to  accomplish  this  object,  we  deemed  it 
requisite  not  only  to  use  common-place,  familiar  lan- 
guage, but  also  frequently  to  repeat  the  same  phra- 
seology, in  order  that  even  the  listless  reader  might 
obtain  the  sense,  without  much  reference  to  the  con. 
text. 


VI  PREFACE. 

Concerning  tlie  Essay  affixed,  on  the  "  Kelations 
of  Baptized  Yontli  to  the  Church,"  its  seasonahleness 
to  the  present  state  of  youthful  feeling,  will  be  ad- 
mitted by  all ;  and  the  name  of  its  Author  will,  we 
think,  bespeak  for  it  a  careful  perusal,  at  least,  from 
the  youth  in  our  own  Church  organization. 

With  these  remarks,  we  dedicate  our  little  volume, 
to  the  "  Baptized  Youth  of  our  Churches  ;"  hoping 
that  it  may  be  owned  and  blessed  by  God,  for  the 
leading  of  some  to  consider,  and  endeavor  to  fulfill 
the  obligation  imposed  upon  them,  by  the  last  com- 
mand of   their    "  once   crucified,   but  now  exalted 

Eedeemer.'* 

A.  E. 


■A 


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V 


CONTENTS-  ■ 


CHAPTER  I. 

PAGE. 

On  tlie  Obligations  we  are  under  to  observe  the  Ordi- 
nance of  the  "  Lord's  Supper/^ 9 

CHAPTER  IL 

On  the  Knowledge  necessary  to  properly  observing  the 
Ordinance  of  the  Supper 20 

CHAPTER  III. 

On  the  Nature  of  the  "  Repentance"  necessary  to  a 
proper  Observance  of  the  Sacrament  of  the  Supper .     42 

CHAPTER  IV. 

On  the  Nature  of  the  "  Faith/'  necessary  to  a  proper 
Observance  of  this  Ordinance 56 

CHAPTER  V. 

On  the  Nature  and  Duties  of  the  "  New  Obedience,"  to 
be  rendered  by  worthy  partakers  of  this  Ordinance,     76 


Vlll  CONTENTS. 

CHAPTER  VI.       • 

PAGE. 

On  the  state  of  Heart  necessary  to  worthily  partaking 
of  this  Ordinance 93 

CHAPTER   Vn. 

On  the  Nature  of  the  "Benefits"  resulting  from  a 
proper  Observance  of  this  Ordinance 104 


ESSAY. 

The  Relations  of  Baptized  Youth  to  the  Church.  115 


^9.  - 


'  *>.>ryYT<'^' 


CHAPTER    L 


THE    OBLIGATIONS  WE   ARE   UNDER   TO   OBSERVE 
THE  ORDINANCE  OF  THE  "LORD'S  SUPPER." 

"  Do  this  in  remembrance  of  me." 

Q.  In  applying  for  admission  to  the  table 
of  the  Lord,  are  you  performing  a  duty? 

A.  Yes;  for  it  is  the  command  of  Christ. 
"  Do  this  in  remembrance  of  me." — Luke  xxii, 
19;  1  Cor.  xi,  24. 

Q.  Is  it  the  duty  of  every  man  to  obey  this 
command? 

A.  Yes ;    or   be   counted   for   an   enemy   of 
Christ;  for  he  has  said,  *'  He  that  is  not  for  me, 
is  against  me ;  he  that  gathereth  not  with  me, 
scattereth  abroad. '^-—Matt,  xii,  30. 
1 


10    OBLIGATIONS  TO  OBSERVE  THE  LORD^S  SUPPER. 

Q.  Are  there  no  qualifications  necessary  for 
worthily  partaking  of  this  ordinance  ? 

A.  Yes;  the  Apostle  declares,  ''Whosoever 
shall  eat  this  bread,  and  drink  this  cup  of  the 
Lord  unworthily,  shall  be  guilty  of  the  body 
and  blood  of  the  Lord.  But  let  a  man  examine 
himself,  and  so  let  him  eat  of  that  bread,  and 
drink  of  that  cup.^'— 1  Cor.  xi,  27,  28. 

Q.  Does  not  the  fact  that  we  have  not  the 
qualifications,  relieve  us  from  the  responsi- 
bility? 

A.  No ;  our  abilities  can  never  be  the  meas- 
ure of  our  responsibility  ;  all  are  under  obliga- 
tions to  obtain  the  requisite  qualifications,  and 
then  perform  the  duty. 

Q.  How  would  you  illustrate  this  doctrine, 
that  our  ability  is  not  the  measure  of  our 
responsibility  ? 

A.  If  a  man  contracts  a  debt,  and  by  mis- 
management, or  in  any  other  way,  becomes 
unable  to  pay  it,  that  can  by  no  means  relieve 
him  from  the  claims  of  his  creditor.  Indeed,  if 
there  was  a  law,  releasing  the  debtor,  because 
of  his  self-caused  inability  to  meet  his  creditor's 


•  OBLIGATIONS  TO  OBSERVE  THE  LORD's  SUPPER.  11 

demands  ;  that  law  would  just  be  holding  forth 
a  premium  to  recklessness  and  extravagance. 

Q.  Will  this  rule  hold  good,  when  men  are 
the  debtors,  and  God  the  creditor? 

A.  Certainly.  If  God  would.release  us  from 
our  duty,  when  we  become  unable  to  perform  it, 
he  would  evidently  be  holding  forth  a  premium 
to  our  wickedness.  According  to  this  principle, 
when  we  had  entirely  rendered  ourselves  unfit 
for  the  performance  of  our  duties,  his  law  would 
have  no  claim  upon  us  at  all ; — a  doctrine  evi- 
dently absurd. 

Q.  Is  it  safe  to  neglect  the  performance  of 
this  duty  ? 

A.  No ;  Christ  has  said,  "  Whosoever,  there- 
fore, shall  confess  me  before  men,  him  will  I 
also  confess  before  my  Father  which  is  in 
heaven.  But  whosoever  shall  deny  me,  him 
will  I  also  deny  before  my  Father  which  is  in 
heaven."— Matt,  x,  32,  33. 

Q.  Do  we  confess  Christ  by  observing  the 
ordinance  of  the  Supper  ? 

A.  Yes,  if  we  observe  it  in  an  acceptable 
manner. 


12    OBLIGATIONS  TO  OBSERVE  THE  LORD'S  SUPPER. 

Q.  How  do  you  illustrate  this  doctrine  ? 

A.  The  very  fact  that  we  observe  this  ordi- 
nance, is  a  declaration  that  we  wish  to  cherish 
the  remembrance  of  Christ;  that  we  feel  the 
need  of  the  salvation  provided  by  his  atone- 
ment, and  that  we  have  conJ&dence  in  its  suffi- 
ciency and  adaptation  to  our  necessities ;  and, 
also,  that  we  are  resolved,  whatever  others  do, 
that  henceforth  we  will  serve  him. — 1  Cor.  xi, 
24  ;  Psalm  cxix,  59. 

Q.  Do  we  deny  Christ  if  we  do  not  thus 
confess  him  ? 

A.  Yes;  his  own  words  are,  "  He  that  is  not 
for  me,  is  against  me ;"  and,  whatever  our 
feelings  may  be,  if  we  do  not  observe  this  ordi- 
nance, (if  of  sufficient  age  to  examine  ourselves, 
and  judge  of  the  qualifications  required,)  we 
virtually  say,  that  we  need  not  the  salvation 
provided;  that  we  have  no  confidence  in  the 
atonement ;  and  that  we  are  resolved,  for  the 
present,  not  to  serve  Christ. 

Q.  Are  there  any  other  reasons  why  we  are 
under  obligations  to  observe  this  ordinance? 

A,  Our  relation  to  God,  as  creatures  of  his 


OBLIGATIONS  TO  OBSERVE  THE  LOBD^S  SUPPER.    13 

hand,  created  for  the  purpose  of  glorifying  him 
here,  and  enjoying  him  hereafter,  renders  it 
obligatory. 

Q.  In  what  way  does  the  fact  that  we  were 
created  "  to  glorify  God,"  render  this  duty 
binding  on  us  ? 

A.  God  has  instituted  his  Church  as  the  means 
of  preserving  a  knowledge  of  his  character  in 
the  earth,  and  for  the  "  perfecting  of  the 
saints,"  that  they  may  again  be  fit  for  glorify- 
ing and  enjoying  him.  Hence,  to  refuse  to 
belong  to  it,  is  virtually  seeking  to  defeat  the 
purpose  of  God,  and  rob  him  of  his  glory. 

Q.  In  what  way  does  the  fact,  that  we  were 
created  "to  enjoy  God,"  make  it  our  duty  to 
observe  this  ordinance  ? 

A.  Since  it  is  the  revealed  will  of  God,  that 
we  should  enjoy  him  ;  and  since  membership  in 
the  Church,  under  ordinary  circumstances,  is 
essentially  necessary  to  obtaining  the  requisite 
qualifications,  (Eph.  iv,  11,  12,)  to  refuse  to 
connect  with  the  Church,  is  a  frustrating  of  the 
revealed  will  of  God,  and  a  preventing  of  our 
own  future  happiness. 


14   OBLIGATIONS  TO  OBSERVE  THE  LORD^S  SUPPER. 

Q.  How  do  you  prove  that  memtersliip  in 
the  Churcli  is,  under  ordinary  circumstances, 
necessary  to  obtaining  qualifications  for  the 
enjoyment  of  Grod  ? 

A.  God,  who  is  wisdom  itself,  and  can  not, 
therefore,  perform  a  superfluous  work,  has 
established  the  Church,  and  appointed  a  living 
ministry,  for  the  purpose  of  ''  perfecting  the 
saints,'^  and  "  edifying  the  body  of  Christ,^'  until 
they  obtain  perfection,  (Eph.  iv,  11-13);  and 
the  history  of  the  world  shows,  that  God,  even 
now,  as  he  did  of  old,  adds  to  the  Church  such 
as  shall  be  saved. — Acts  ii,  47. 

Q.  Can  you  state  any  other  reasons,  rendering 
this  duty  binding  upon  us  ? 

A.  By  neglecting  the  observance  of  this  ordi- 
nance, we  virtually  exert  ourselves,  to  banish  a 
knowledge  of  the  atoning  death  of  Christ,  and 
of  the  true  character  of  God,  from  our  world. 

Q.  How  do  you  prove  this  assertion  ? 

A.  If  all  should  cease  observing  this  ordi- 
nance, and  refuse  to  connect  with  the  Church, 
and  to  support  its  ministry,  then  ignorance  of 
the  true  character  of  God,  and  of  the  way  of 


OBLIGATIONS  TO  OBSERVE  THE  LORD's  SUPPER.  15 

salvation  througli  Christ,  would  necessarily  fol- 
low: we  would  then  occupy  a  position,  similar 
to  the  nations  where  no  Church  is  organized, 
that  is,  in  a  state  of  heathenism. 

Q.  Are  we  then  indebted  to  religion,  for  our 
civilization  ? 

A.  We  are  ;  where  the  Bible  is  not  found, 
civilization  is  never  obtained.  The  missionary 
finds  that  he  must  teach  religion,  before  he  can 
teach  the  arts  of  civilization..  (See  history  of 
the  first  mission  to  the  Eed  Indians,  Upper 
Canada.) 

Q.  Could  we  not  feel  our  need,  and  cherish 
in  our  minds  a  remembrance  of  Christ's  death 
without  observing  this  ordinance  ? 

A.  No  ;  we  are  creatures  governed  in  a  great 
measure  by  our  sensibilities,  and  without  fre- 
quently sensibly  impressing  upon  our  minds 
the  necessity  for,  and  the  fact  of  the  atonement, 
we  would  forget  it  altogether,  amid  the  sensible 
objects,  which  on  every  side  impress  themselves 
upon  our  attention. — Luke  xii,  19. 

Q.  Can  you  name  any  other  reasons,  which  ren- 
der obligatory  the  observance  of  this  ordinance  ? 


16  OBLIGATIONS  TO  OBSERVE  THE  LORD's  SUPPER 

A.  Gratitude  to  Christ ;  our  own  edification 
and  comfort  also  demand  its  observance. 

Q,  In  what  way  does  gratitude  bind  us  to  its 
observance  ? 

A.  It  is  the  dying  command  of  one  who  has 
manifested  unspeakable  love  in  our  behalf,  and 
to  treat  it  with  neglect  would  show  on  our  part 
the  basest  ingratitude. 

Q.  Would  Christ  consider  the  neglect  of 
this  ordinance  as  the  manifestation  of  ingrati- 
tude ? 

A.  Yes  ;  for  he  has  declared,  "  If  a  man  love 
me  he  will  keep  my  w^ords  ;  he  that  loveth 
me  not,  keepeth  not  my  sayings.'^ — John  xiv, 
23,  24. 

Q.  In  what  way  do  our  edification  and  com- 
fort demand  the  performance  of  this  duty  ? 

A.  A  view  of  the  atoning  sacrifice  of  Christ, 
so  sensibly  presented,  is  eminently  fitted  to  fill 
us  with  hatred  of  sin,  to  excite  godly  sorrow, 
and  to  produce  love  and  confidence  in  God ;  and 
these  feelings  minister  much  to  our  edification 
and  comfort. — Psalm  xci,  9-16. 

Q.  Does  a  perception   of  the  nature  of  sin, 


OBLIGATIONS  TO  OBSERVE  THE  LOED's  SUPPER.  17 

and  of  the  "  satisfaction  "  given  "by  Christ,  add 
to  our  edification  ? 

A.  Tlie  more  vivid  our  views  of  tlie  nature  of 
sin,  the  more  we  feel  the  necessity  for  the 
"work  of  Christ,"  and  hence,  the  better  pre- 
pared for  considering  and  approving  its  adapta- 
tion to  our  necessities  ;  then  only  can  we  under- 
stand declarations  like  that  made  by  the  apostle : 
"  I  am  crucified  with  Christ,  nevertheless  I  live ; 
yet  not  I,  but  Christ  liveth  in  me." — Gal.  ii,  20. 

Q.  Is  our  comfort  increased  by  a  vivid  percep- 
tion of  these  truths  ? 

A.  When  we,  in  some  good  degree,  perceive 
these  truths,  we  are  led  to  compare  them  to- 
gether —  sin  and  the  expedient  adapted  to  con- 
demn it,  (Eom.  viii,  4) ;  and  perceiving  its  adapt- 
ation to  accomplish  the  desired  end,  we,  with 
confidence,  deduce  the  apostle's  conclusion,  and 
apply  it  for  our  own  consolation :  "  Where  sin 
abounded  grace  did  much  more  abound. — Eom. 
V,  20. 

Q.  Can  you  state  another  reason,  rendering 
this  duty  obligatory  on  us  ? 

A,  It  is  a  means  appointed  by  God  for  help- 


18  OBLIGATIONS  TO  OBSERVE  THE  LORD'S  SUPPER. 

ing  on  our  sanctification,  and  for  preparing  us 
for  the  performance  of  Christian  duty. 

Q.  How  do  you  illustrate  this  ? 

A.  A  perception  of  the  truths  which  its  oh- 
servance  is  calculated  to  present  to  the  mind, 
(on  the  nature  of  sin,  and  the  love  of  Christ  in 
behalf  of  sinners),  fills  the  heart  with  hatred  of 
sin,  and  love  to  Christ ;  and  these  principles  tend 
both  to  sanctify  our  nature,  and  quicken  our 
obedience. — Psalm  cxix,  59  ;  2  Cor.  v,  14. 

Q,  Can  you  repeat  any  of  the  promises  given 
to  those  who  wait  upon  God  in  his  ordinances  ? 

A.  "  Blessed  is  the  man  that  heareth  me, 
watching  daily  at  my  gates,  waiting  at  the  posts 
of  my  doors." — Prov.  viii,  34.  And  again, 
"  They  that  wait  upon  the  Lord,  shall  renew 
their  strength,  they  shall  mount  up,  with  wings 
as  eagles,  they  shall  run  and  not  be  weary,  they 
shall  walk  and  not  be  faint.'' — Isaiah  xl,  31. 

Q.  State  the  various  reasons,  which  we  have 
found,  render  us  under  obligations  to  fulfill  this 
duty? 

A.  The  command  of  Christ.  The  danger  of 
being  denied  by  him  in  eternity.     Our  relations 


OBLIGATIONS  TO  OBSERVE  THE  LORD^S  SUPPER.  19 

as  creatures  created  to  glorify  and  enjoy  G-od. 
The  benefit  of  keeping  a  knowledge  of  the 
atonement  of  Christ,  and  of  the  true  character 
of  God,  in  the  world.  Gratitude  to  Christ. 
Our  own  edification  and  comfort.  And  also  our 
need  of  sanctification,  and  assistance  in  the  per- 
formance of  Christian  duty. 


CHAPTER    II. 


THE   KNOWLEDGE   NECESSARY   TO    PROPERLY   OB- 
SERVING THE  ORDINANCE  OF  THE  SUPPER. 

"  My  people  are  destroyed  for  lack  of  knowledge." 

Q.  How  do  you  prove  tliat  knowledge  is  neces- 
sary in  the  performance  of  this  duty? 

A.  The  Scriptures  declare,  "  That  the  soul 
be  without  knowledge,  it  is  not  good,'' — Prov. 
xix,  2  ;  and  God,  by  his  prophets,  says,  "  My 
people  are  destroyed  for  lack  of  knowledge,'' — 
Hosea  iv,  6  ;  and  the  apostle  Paul  condemns  a 
zeal  for  God,  if  not  according  to  knowledge, — 
Kom.  X,  2  ;  and  declares,  that  we  must  be  able 
"  to  discern  the  Lord's  body." — 1  Cor.  xi,  29. 

Q.  What  does  the  apostle  mean  by  discerning 
the'' Lord's  body?'' 


THE   NATURE   OF   SAVING   KNOWLEDGE.        21 

A.  He  means  that  we  must  properly  appre- 
ciate the  nature  of  the  ordinance,  as  signifying 
and  sealing  to  believers  the  blessings  flowing 
from  the  death  of  Christ,  and  not  confound  it 
with  a  common  meal,  as  some  of  the  Corinthians 
had  done. — 1  Cor.  xi,  23. 

Q.  Could  we  not  properly  appreciate  the  na- 
ture of  the  ordinance  without  knowledge  ? 

A.  No ;  we  could  not  properly  appreciate  the 
nature  and  object  of  any  commemoration,  with- 
out some  knowledge  of  its  history. 

Q.  What  kind  of  knowledge  is  necessary,  in 
this  case ;  a  knowledge  of  the  arts  and  sciences  ? 

A.  No ;  a  knowledge  of  these  is  beneficial 
and  proper,  in  its  place ;  but  a  knowledge  of 
the  "  history  of  redemption,"  is  that  which  is 
requisite  to  the  worthy  observance  of  this  ordi- 
nance. 

Q.  Where  can  we  obtain  this  knowledge  ? 

A.  In  the  Bible  —  the  only  revelation  which 
tells  of  God  "  reconciling  the  world  to  himself 
in  Christ  Jesus." 

Q.  Can  we  obtain  no  knowledge  of  it  from 
any  other  source  ? 


22        THE  NATURE   OF   SAVING  KNOWLEDGE. 

A.  No;  tlie  constitution  of  our  nature,  and 
the  history  of  our  world,  may,  in  some  degree, 
show  the  necessity  for  obtaining  redemption  from 
sin — Eom.  ii,  14,  15 ;  but  the  Bible  only,  can 
instruct  concerning  the  way  of  obtaining  it. — 
1  Cor.  i,  21. 

Q.  What  are  the  prominent  points,  in  the 
history  of  redemption,  taught  in  the  Bible  ? 

A.  The  fall  of  man,  and  the  promise  of  a 
Deliverer  ;  the  establishment  of  a  Church  ;  the 
coming  of  the  promised  Deliverer ;  his  death 
and  resurrection,  and  the  provision  made  for  the 
establishment  of  his  Church  on  earth. 

THE  FALL  OF   MAN,  AND  ITS   CONSEQUENCES. 

Q.  What  do  you  understand  by  the  ''  fall  of 
man?" 

A.  I  understand  the  fact,  that  by  his  trans- 
gression, he  lost  the  image,  the  favor,  and  the 
communion  of  God,  and  plunged  himself  into  an 
estate  of  condemnation,  sin,  and  death. — Eom. 
V,  16,  19,  12. 

Q.  Was  man's  nature  changed  by  this  fall  ? 

A.  Yes ;  "  God  made  man  upright,"  even  in 


THE  NATUEE    OF  SAVING  KNOWLEDGE.        23 

his  own  image,  possessed  of  "  knowledge,  right- 
eousness, and  true  holiness,"  but  by  his  sin,  his 
nature  is  entirely  subverted,  and  now  his  evil 
heart  is  continually  turning  him  aside,  being 
alienated  from  the  life  of  God  through  his 
ignorance. — Eph.  iv,  18. 

Q.  Are  the  faculties  of  his  mind,  not  the 
same  that  they  were  before  "  the  fall?" 

A.  The  faculties  of  the  mind  are  the  same, 
but  they  are  diseased,  weakened,  and  decayed ; 
they  are  not  as  an  eye  darkened  by  a  veil,  but  as 
an  eye  blind  from  internal  disease. — Titus  i,  15. 

Q.  What  particular  transgression  caused  this 
fall  of  man,  from  the  favor  and  communion  of 
God,  to  sin,  condemnation  and  death  ? 

A.  Our  first  parents,  having  hearkened  to 
the  voice  of  the  Tempter,  ate  the  ''  forbidden 
fruit."— Gen.  iii,  6. 

Q.  What  was  their  condition,  before  they  thus 
sinned  ? 

A.  A  condition  of  holiness,  and  happiness. — 
Gen.  i,  27  ;  iii,  9. 

Q.  What  then  is  the  source  of  all  the  misery 
and  woe,  found  in  our  world  ? 


24       THE   NATURE   OF   SAVING  KNOWLEDGE. 

A.  The  alienation  of  man^s  heart  from  God, 
by  its  being  under  the  power  of  sin.  Out  of  the 
heart  proceed  all  the  evils,  that  bring  down  the 
wrath  of  God,  both  here  and  hereafter,  upon  the 
"  children  of  disobedience. '^ — Mark  vii,  21-23. 

Q.  Is  it  sin  in  the  heart,  that  deprives  men 
of  happiness  in  this  world  ? 

A.  Yes;  for  God  has  said  "there  is  no  peace 
to  the  wicked ;  they  are  like  the  troubled  sea, 
that  can  not  rest,  but  continually  casts  forth 
mire  and  dirt."  —  Isaiah  Ivii,  20,  21.  They 
weary  themselves  to  do  iniquity. — Jer.  ix,  5. 

Q.  Do  we  not  sometimes  see  the  wicked  pros- 
pering, and  obtaining  great  wealth,  and  power, 
in  the  world  ? 

A.  Yes  ;  it  was  so  also  in  the  Psalmist's  days. 
He  saw  the  wicked  great  in  power,  and  spread- 
ing like  a  green  bay-tree. — Psalm  xxxvii,  35  ; 
but  then,  he  also  tells  us,  he  passed  away  and 
was  not ;  that  he  sought  him,  but  he  could  not 
be  found.  God  has  declared,  "  A  little  while 
and  the  wicked  shall  not  be ;  yea  thou  shalt 
diligently  consider  his  place,  and  it  shall  not  be ; 
the  meek  shall  inherit  the  earth,  and  delight 


THE  NATURE   OF  SAVING  KNOWLEDGE.       25 

themselves  in  the  abundance  of  peace." — Ps. 
xxxvii,  10,  11.  The  wicked  are  ofttimes  set  in 
slippery  places,  that  they  may  be  cast  down  sud- 
denly.— Psalm  Ixxv,  18. 

Q.  Can  their  wealth,  while  they  have  it  in 
their  possession,  supply  them  with  happiness  ? 

A.  No;  the  love  of  what  they  possess,  and 
the  desire  for  more,  increase  in  the  ratio  of  their 
possessions,  and  the  apostle  declares,  "  the  love 
of  money  is  the  root  of  all  evil."  By  fostering 
covetousness,  it  leads  men  to  pierce  themselves 
through  with  many  sorrows.  Our  Lord  also 
declares  "  a  man^s  life  (i.  e.  the  happiness  and 
usefulness  of  his  life)  consisteth  not  in  the 
abundance  of  the  things  which  he  possesseth."— 
Luke  xii,  15.  ■ 

Q.  What  conclusion  would  you  deduce  from 
these  facts  ? 

A.  That  to  obtain  happiness,  whether  in  time 
or  eternity,  sin  must  be  eradicated  from  our 
nature,  and  we  restored  to  the  love,  the  service, 
and  the  favor  of  God. 

Q.  Does  this  conclusion  correspond,  with  the 
doctrines  taught  in  the  word  of  God? 


26        THE  NATUKE   OF   SAVING  KNOWLEDGE. 

A,  Yes ;  it  is  there  declared  "  great  peace 
shall  be  to  those  who  love  his  law,  and  nothing 
shall  offend  them'' — Psalm  cxix,  165  ;  and  that 
"  perfect  love,  caste th  out  fear" — 1  John  iv,  18; 
and  that  if  we  would  hearken  to  God's  voice,  our 
peace  should  be  as  a  river,  and  our  righteous- 
ness as  the  waves  of  the  sea — Isaiah  xlviii,  18  ; 
and  also,  that  his  favor  is  life,  and  his  loving- 
kindness  better  than  life.  —  Psalm  xxx,  5  ; 
Ixiii,  3. 

THE   PROMISE    OF  A   DELIVERER,    AND    THE  WORK 
WHICH   HE   CAME   TO   ACCOMPLISH. 

Q.  Has  any  scheme  been  devised,  for  restoring 
man  to  God's  favor,  for  leading  us  again  to 
love  and  serve  God,  and  for  eradicating  sin  from 
our  nature  ? 

A.  Yes ;  God  in  infinite  love  and  wisdom, 
provided  a  way  and  means,  for  accomplishing 
this  work,  even  though  it  cost  him  the  sacrifice 
of  his  only-begotten,  and  well-beloved  Son. — 
John  iii,  16. 

Q.  When  was  the  promise  of  this  Deliverer, 
first  given  to  man  ? 

A.  Immediately  after  his  "  fall,"  in  the  words, 


THE  NATURE   OF  SAVING  KNOWLEDGE.        27 

"  I  will  put  enmity  between  thee  and  the  woman, 
and  between  thy  seed,  and  her  seed,  it  shall 
bruise  thy  head,  and  thou  shalt  bruise  his  heel.'' 
Gen.  iii,  15. 

Q.  When  was  the  next  promise  of  this  Ee- 
deemer  given  ? 

A.  It  was  given  to  Abram  in  the  words,  *'  I 
will  bless  them  that  bless  thee,  and  curse  them 
that  curse  thee,  and  in  thee  shall  all  the  families 
of  the  earth  be  blessed.''  It  was  again  repeated 
when  his  name  was  changed  to  Abraham,  and 
when  his  son  Isaac  was  promised. ^-Gen.  xii,  3  ; 
xvii,  5-7-19. 

Q.  Were  these  promises  understood,  as  refer- 
ring to  Christ  ? 

A.  Yes;  as  is  evident  from  the  significant 
names  given  to  children ;  beside,  the  apostle  de- 
clares, that  this  promise,  was  preaching  the  Gos- 
pel to  Abraham, — Gal,  iii,  8. 

Q.  Was  such  a  Deliverer  generally  expected, 
previous  to  the  coming  of  Christ  ? 

A.  Yes;  there  was  a  general  expectation, 
that  such  a  Deliverer  was  about  to  appear,  espe- 
cially among  the  Jews.     He  was  the  object  of 


28       THE   NATURE   OF   SAVING  KNOWLEDGE. 

their  prophets'  predictions,  and  their  poets' 
songs.  The  object  prefigured  by  their  types  and 
sacrifices. — Heb.  iv,  2.  The  object  of  their  most 
intense  desire. — Matt,  xiii,  17. 

Q.  What  steps  did  God  take,  to  preserve  a 
knowledge  of  these  promises,  until  Christ  should 
come  ? 

A.  He  instituted  a  Church ;  that  is,  he  selected 
or  culled  out  of  the  world  a  people,  who  should 
preserve  this  knowledge,  observe  his  ordinances, 
and  be  lights  to  lighten  the  surrounding  darkness. 

Q.  When  was  this  Church  organized  ? 

A.  When  God  entered  into  covenant  with 
Abraham,  and  appointed  circumcision  its  seal.— 
Gen.  xvii,  10. 

Q.  Is  it  the  same  Church  that  now  exists  ? 

A.  Yes ;  it  is  the  same  organization,  but 
under  different  laws  and  ordinances,  requisite 
by  the  altered  circumstances  of  its  members.— 
Kom.  xi,  17-20. 

Q.  Did  Christ  come  at  the  time,  and  in  the 
manner  predicted  in  the  Old  Testament  ? 

A.  Yes  ;  When  the  fullness  of  time  was  come, 
God  sent  forth  his  Son,  made  of  a  woman,  made 


THE  NATURE   OF  SAVING  KNOWLEDGE.       29 

under  the  law,  to  redeem  them  that  were  under 
the  law,  that  we  might  receive  the  adoption  of 
sons.'^ — G-al.  iv,  4,  5. 

Q.  Was  this  the  only  possible  way  of  redeem- 
ing man  from  the  curse  of  the  law,  and  of 
restoring  him  to  the  favor  of  God  ? 

A.  Yes ;  for  none  else  but  the  "  Son  of 
God"  could  make  honorable  the  law,  and  satisfy 
Divine  justice. 

Q.  Could  not  a  holy  man,  or  a  holy  angel, 
have  been  provided,  to  accomplish  this  work  ? 

A.  No;  for  all  creatures  are  under  obliga- 
tion to  serve  God  to  the  full  extent  of  their 
abilities,  and  when  they  have  done  all  that  they 
can  do,  they  would  still  be  unprofitable  ser- 
vants.—-Luke  xvii,  10. 

Q.  Is  this  the  only  difficulty,  in  the  way  of 
creature  redemption  ? 

A.  No ;  for  man  having  sinned  against  his 
divine  Creator,  violated  infinite  obligation;  hence 
incurred  infinite  wrath.  This  bitter  cup  must 
now  be  drunk,  and  no  matter  what  may  be  the 
capacity  of  a  finite  being,  let  him  drink  on  and 
on,  eternity  would  find  the  cup  unexhausted. 


30        THE  NATURE   OF   SAVING   KNOWLEDGE. 

Q.  How  would  you  illustrate  this  assertion  ? 

A.  The  deht  that  we  owe  violated  justice  (viz : 
the  drinking  the  cup  of  infinite  wrath),  is  in- 
finite ;  now  let  a  finite  heing  owe  an  infinite 
amount  of  deht,  and  suppose,  if  you  please,  that 
he  has  resources  sufficient  to  liquidate  the  deht, 
hut  yet  must  count  it  over  to  his  creditor.  Now 
if  a  finite  heing,  he  can  only  count  a  finite  sum, 
every  day,  hut  it  requires  an  infinite  numher  of 
finites,  to  make  an  infinite;  hence  he  would 
require  to  count  an  infinite  numher  of  days- — in 
other  words,  throughout  eternity. 

Q,  Could  not  the  Son  of  God  drink  this  cup 
of  infinite  wrath,  without  becoming  man  ? 

A.  No;  Divine  nature  could  not  die,  and  the 
apostle  declares,  that  it  was  necessary  our  Ee- 
deemer  should  suffer  death:  "That  through 
death,  he  might  destroy  him,  who  had  the  power 
of  death,  that  is  the  Devil." — Heh.  ii,  14. 

Q.  Is  this  the  only  reason,  why  Christ  became 
man? 

A.  No ;  there  are  many  other  reasons.  He 
required  to  assume  our  nature  in  order  that  we 
might  have  confidence  in  him,  as  Mediator,  and 


THE   NATURE   OF   SAVING  KNOWLEDGE.       31 

that  we  miglit  be  supported  by  bim,  until  re- 
stored to  our  "  first  estate/' — Heb.  ii,  17,  18. 

Q.  How  does  tbis  assumption  of  buman  nature 
increase  our  confidence  in  Cbrist,  as  Mediator  ? 

A.  It  furnisbes  us  witb  tbe  clearest  evidence 
of  bis  love.  We  are  also  confident,  tbat  be  can 
be  toucbed  witb  a  feeling  of  our  infirmities,  be- 
cause "  tempted  in  all  tbings  like  as  we  are, 
yet  witbout  sin.'' — Heb.  iv,  15. 

Q.  Wby  did  be  require  to  assume  bumanity, 
tbat  be  migbt  support  us  in  our  restoration  to 
our  "  first  estate  ?" 

A.  We  are  like  a  vine,  fallen  from  its  sup- 
ports, trailing  on  tbe  ground,  and  requiring  to 
be  lifted  up.  A  communication  between  beaven 
and  eartb  must  be  formed,  in  order  tbat  we  may 
be  lifted  up  again  to  G-od.  Tbis  Cbrist  did  in 
assuming  buman  nature :  ''  He  took  not  bold  on 
tbe  nature  of  angels,  but  on  tbe  seed  of  Abra- 
bam."— Heb.  ii,  16. 

Q.  Could  not  tbe  mercy  of  God  be  extended 
to  man,  and  bis  sin  pardoned,  witbout  tbis  work 
being  undertaken  by  Cbrist  ? 

A.  No.     Justice,  in  tbat  case,  would  remain 


32       THE   NATURE   OF   SAVING  KNOWLEDGE. 

■unsatisfied,  and  Glod  could  not  act  contrary  to  his 
justice,  for  it  is  "goodness  directed  by  wisdom/' 

Q.  Is  justice  satisfied,  if  liis  mercy  flow  to  us 
in  Christ? 

A,  Yes ;  for  his  work  has  made  honorable  the 
law,  and  satisfied  every  claim  of  justice. 
>  Q.  Is  the  fact,  that  the  law  is  made  honor- 
able and  justice  satisfied  by  Christ,  sufficient  to 
free  us  from  the  penalty  of  sin  ? 

A.  No ;  his  work  must  first  be  accounted  as 
ours ;  that  is,  it  must  first  be  placed  to  our  ac- 
count, so  as  to  cancel  our  particular  debt;  in 
the  language  of  Scripture,  the  righteousness  of 
Christ  must  be  imputed  to  us. — Kom.  iv,  4-6,  11. 

Q,  In  what  way  can  we  have  this  righteous- 
ness accounted  as  ours? 

A.  By  the  exercise  of  faith.  '*  He  that  be- 
lieveth  shall  be  saved.''— Mark  xvi,  16.  "To 
him  that  worketh  not,  but  believeth  on  him  that 
justifieth  the  ungodly,  his  faith  is  counted  for 
righteousness." — Eom.  iv,  5. 

Q.  Is  faith,  then,  that  righteousness  which 
the  law  and  justice  of  God  accept  on  our  behalf? 

A.  No ;  but  through  its  instrumentality  we 


THE   NATURE   OF   SAVING   KNOWLEDGE.        33 

receive  that  righteousness,  viz:  the  righteous- 
ness of  Christ,  which  is  "  unto  all  and  upon  all 
them  that  believe.^' — Eom.  iii,  22. 

Q.  Are  you,  then,  free  from  the  claims  of  the 
law? 

A.  Yes ;  by  this  righteousness  we  are  justi- 
fied from  all  things  from  which  we  could  not  he 
justified  by  the  law. — Gal.  ii,  16 ;  Acts  xiii,  39. 

Q.  What  do  you  understand  by  "  being  jus- 
tified?" 

A.  I  understand  that  in  "  being  justified  "  I 
am  declared  free  from  all  claims  of  law  and 
justice,  and  accepted  as  righteous  by  God. 

Q.  Does  not  justification  make  believers  per- 
sonally righteous  ? 

A.  No ;  it  only  puts  them  in  a  position  where 
they  can  be  treated  as  if  they  were  righteous. 
2  Cor.  V,  19. 

Q.  Is  this  always  its  meaning  in  the  Word  of 
God? 

A.  Yes ;  Christ  reproved  the  Pharisees  for 
justifying  themselves  before  men — surely  not  for 
making  themselves  holy.    The  people  that  heard 

Christ  speak  concerning  John  the  Baptist,  ''jus- 

3 


34       THE  NATURE   OF   SAVING  KNOWLEDGE. 

tified  God."  This  cannot  mean  that  they  made 
God  more  holy,  only  that  they  declared  him 
holy  or  just. — ^Luke  xvi,  15;  vii,  29. 

Q.  Does  the  heliever  not  require  to  he  holy 
before  he  enters  heaven  ? 

A.  Yes  ;  "  Without  holiness  no  man  shall  see 
the  Lord.''— Heh.  xii,  14. 

Q.  How,  then,  are  they  to  ohtain  this  holiness? 

A.  By  "  sanctification  of  the  spirit  and  belief 
of  the  truth."— 2  Thess.  ii,  13.  All  believers 
are  not  only  justified  in  the  name  of  the  Lord 
Jesus,  but  also  washed  and  sanctified. — 1  Cor. 
vi,  11. 

Q.  What  is  sanctification  ? 

A.  It  is  a  work  of  God's  grace,  whereby  the 
Christian  is  enabled  daily  to  put  ofi"  the  old  man 
with  his  deeds,  and  to  put  on  the  new  man, 
which  is  after  God,  created  in  righteousness  and 
true  holiness. — Eph.  v,  24. 

Q.  What  is  the  difference  between  justifica- 
tion and  sanctification  ? 

A.  By  the  one,  our  sin  is  pardoned ;  by  the 
other,  it  is  uprooted  from  our  nature.  By  the 
one,  we  are  accounted  as  righteous ;   by  the 


THE   NATURE   OF   SAVING  KNOWLEDGE.        35 

other,  we  are  made  righteous. — Eom.  iii,  24; 
vi,  6;  2  Cor.  v,  19 ;  Eom.  v,  14. 

Q.  What  agencies  does  God  employ  for  ac- 
complishing this  work  of  sanctification  ? 

A.  The  grand  agent  is  the  Holy  Spirit ;  hut 
he  is  also  pleased  to  employ  and  hless  other  in- 
strumentalities, such  as  the  reading  of  his  Word, 
the  observance  of  the  ordinances  of  his  house, 
together  with  the  living  ministry. — John  xvi, 
8-11 ;  Ps.  cxix,  11 ;  John  vi,  q7  ;  Eph.  iv,  11, 12. 

Q,  If  these  instrumentalities  he  neglected, 
can  we  obtain  sanctification  ? 

A.  No.  This  is  God's  plan  of  sanctifying 
men ;  and  if  it  is  neglected,  we  know  of  no 
other  way  of  being  perfected. — Heb.  ii,  2,  3. 

Q.  What,  then,  is  your  duty  in  reference  to 
the  observing  the  ordinances  of  the  Church  ? 

A.  My  duty  is,  to  carefully  observe  them. 
K  I  willfully  neglect  them  I  can  have  no  hope 
of  salvation ;  for  Christ  has  said,  "  Whosoever 
therefore  shall  confess  me  before  men,  him  will 
I  confess  also  before  my  Eather  which  is  in 
heaven.     But  whosoever  shall  deny  me  before 


36       THE   NATURE   OF   SAVING  KNOWLEDGE. 

men,  him  will  I  deny  before  my  Father  which 
is  in  heaven."— Matth.  x,  32,  33. 

Q.  What  are  the  ordinances  of  the  New 
Testament  Church  ? 

A.  Baptism  and  the  Lord's  Supper. — Matth. 
xxviii,  19 ;  1  Cor.  xi,  23. 

Q.  Wherein  do  these  sacraments  differ? 

A.  Baptism  is  a  sign  and  seal  of  our  ingraft- 
ing into  Christ,  and  to  be  administered  but 
once :  its  subjects  are  infants  of  believers  and 
believing  adults.  The  Lord's  Supper  is  a  sign 
and  seal  of  that  life  and  strength  which  we  re- 
ceive from  Christ.  It  is  administered  often,  but 
only  to  those  of  sufficient  age  and  capability  to 
''  examine  themselves."  By  the  one,  our  right 
to  membership  in  the  Church  is  formally  and 
publicly  recognized ;  by  the  other,  we  testify 
our  need  of,  and  thankfulness  to  God  for  pro- 
viding for  us  such  a  salvation,  and  for  giving  us 
a  name  and  a  place  in  his  house. 

Q.  When  was  it  that  Christ  instituted  the 
ordinance  of  the  Supper? 

A,  The  same  night  in  which  he  was  betrayed, 


THE  NATURE   OF  SAVING  KNOWLEDGE.        37 

the  evening  before  his  crucifixion. — Luke  xxii, 
15-20. 

Q.  In  what  passages  of  Scripture  have  we  an 
account  of  the  institution  of  this  ordinance  ? 

A.  Matth.  xx^d,  26-28 ;  Mark  xiv,  22-24  ; 
Luke  xxii,  19,  20;  1  Cor.  xi,  23-30. 

THE   RESURRECTION   OF  CHRIST  AND  HIS  CARE 
OVER   THE   CHURCH. 

Q.  What  is  the  next  point  in  the  history  of 
redemption  ? 

A.  The  resurrection  of  Christ,  and  the  pro- 
vision made  for  the  establishment  of  his  Church 
on  earth. 

Q.  What  passages  of  Scripture  give  an  ac- 
count of  Christ's  resurrection  ? 

A.  Matthew  xvii;  Mark  xvi;  Luke  xxiv; 
John  XX. 

Q.  Is  it  important  for  us  to  know  that  Christ 
has  risen  from  the  dead  ? 

A.  Yes ;  for  the  apostle  says :  "If  Christ  be 
not  risen,  then  is  our  preaching  vain,  and  your 
faith  is  also  vain:  ye  are  yet  in  your  sins." 
1  Cor.  XV,  15-17. 


38       THE  NATUKE   OF   SAVING  KNOWLEDGE. 

Q.  Would  we  have  any  evidence  tliat  the 
work  of  Christ  was  accepted,  if  Christ  had  not 
risen  ? 

A.  No ;  it  is  only  hy  his  exaltation  that  the 
approbation  of  God  could  at  first  have,  been  ex- 
pressed. It  was  the  hope  of  this  that  in  a  great 
measure  supported  him  in  his  sufferings:  ''Eor 
the  joy  that  was  set  before  him  he  endured  the 
cross,  despising  the  shame,  and  is  now  set  down 
on  the  right  hand  of  God."— Phil,  ii,  8,  9  ;  Heb. 
X,  12. 

Q.  Have  we  now  any  other  evidence  that  this 
work  has  been  accepted  by  God  ? 

A.  Yes ;  the  spiritual  gifts  bestowed  upon 
the  Church  at  and  since  the  day  of  Pentecost, 
together  with  its  miraculous  preservation,  not- 
withstanding the  efforts  of  wicked  men  and 
devils  to  destroy  it. 

Q.  What  benefit  accrues  to  the  Christian 
from  his  knowledge  of  the  certainty  of  the 
resurrection  ? 

A.  He  is  the  more  emboldened  to  approach 
the  throne  of  grace  and  ask  blessings  in  the 
name  of  Christ,  and  enabled  the  more  confidently 


THE   NATURE   OF   SAVING  KNOWLEDGE.        39 

to  trust  to  the  foundation  laid  by  him  in  Zion. 
1  Cor.  iii,  11. 

Q.  Do  none  but  believers  receive  benefit 
from  the  work  of  Christ. 

A.  Yes ;  but  not  that  benefit  which  results  in 
the  salvation  of  their  souls;  for,  without  the 
exercise  of  faith,  there  can  be  no  unity  to 
Christ.  Hence,  without  it,  we  cannot  be  part 
of  his  mystical  body ;  and,  as  a  necessary  con- 
sequence, his  work  can  not  be  accounted  as  ours. 
Hence,  to  the  unbeliever,  there  is  no  salvation. 
John  iii,  19 ;  Mark  xvi,  16. 

Q.  What  provision  was  made  for  the  es- 
tablishment and  ultimate  triumph  of  the 
Church? 

A.  Christ,  as  head  of  the  Church,  is  exalted 
ruler  of  the  universe,  having  all  power  in 
heaven  and  on  earth  committed  to  him,  that  he 
may  use  it,  for  the  preservation  and  pros- 
perity of  the  Church,  until  the  heathen  be- 
come his  inheritance,  and  the  uttermost  parts 
of  the  earth  his  possession.  —  Eph.  i,  20-23  ; 
Psalm  ii,  8. 


40       THE   NATURE   OF   SAVING   KNOWLEDGE. 

Q.  Will  the  Churcli  ultimately  embrace  all 
nations  ? 

A.  Yes ;  the  time  will  come,  when  "  the  knowl- 
edge of  God  shall  cover  the  earth,  as  the 
waters  cover  the  sea^^ — when  the  little  stone,  cut 
out  of  the  mountain  without  hands,  will  crush 
every  opposing  power,  and  fill  the  whole  earth, 
feaiah  vi,  9 ;  Dan.  ii,  34,  35. 

Q.  What  are  the  instrumentalities  now  em- 
ployed to  secure  the  triumph  of  the  Church  ? 

A.  Christ  himself,  as  head  of  his  Church, 
overrules  all  events,  which  take  place  in  our 
world,  for  the  Church's  good;  and  also  blesses 
the  word  of  truth,  and  the  living  ministry,  for 
the  same  purpose.  —  Eph.  i,  22 ;  Psalm  xix, 
7;  John  xx,  31;  Eph.  iv,  11,  12;  Matt, 
xxviii,  20. 

Q.  State  what  are  the  subjects,  concerning 
which  we  have  found  it  necessary  to  obtain  some 
degree  of  knowledge,  in  order  to  our  worthily 
observing  the  ordinance  of  the  Supper. 

A.  We  must  have  some  knowledge  concern- 
ing our  "  fall  in  Adam,"  and  its  consequences  ; 


THE   NATURE   OF   SAVING   KNOWLEDGE.        41 

some  knowledge  regarding  the  Deliverer  pro- 
mised to  redeem  ns  from  the  bondage  of  sin; 
and,  also,  concerning  the  nature  of  the  work 
requisite  to  he  performed  on  our  behalf ;  toge- 
ther with  the  certainty  of  its  completion,  and 
the  provision  made  for  applying  it  to  believers. 


CHAPTEE  III 


THE  NATURE  OF  THE  REPENTANCE  NECESSARY  TO 
A  PROPER  OBSERVANCE  OF  THE  SACRAMENT 
OF  THE  SUPPER. 

"  Repent,  and  turn  yourselves  from  all  your  transgressions." 

Q.  What  do  you  understand  by  true  repent- 
ance ? 

A.  True  repentance  is  a  saving  grace,  where- 
by tlie  sinner,  by  the  influence  of  the  Holy 
Spirit,  perceives  the  odious  nature  of  sin,  and 
tbe  danger  connected  with  its  performance, 
together  with  the  apprehension  of  the  mercy  of 
God,  in  Christ ;  and  is  thus  led  to  hate  sin,  and 
himself  as  a  sinner,  and  to  turn  from  it  to 
God,  with  full  purpose  of  serving  him,  in  the 
ways  of  new  obedience. — Zech.  vii,  10;  Ezek. 
xxxvi,  31 ;  Psalm  cxix,  39. 


THE  NATURE  OF  TRUE  REPENTANCE.    43 

Q.  Wliy  is  tlie  exercise  of  this  grace  neces- 
sary, in  order  to  wortMly  observing  tlie  ordi- 
nance of  the  "  Lord's  Supper  V^ 

A.  Without  the  exercise  of  this  grace,  we 
could  not  properly  understand  and  perceive  the 
nature  and  danger  of  sin  ;  consequently,  would 
not  he  able  to  appreciate  properly  the  value  of 
Christ's  death ;  and  so  would  not  be  prepared 
for  engaging  in  its  commemoration. 

Q.  Is  there  more  than  one  kind  of  repent- 
ance spoken  of  in  the  Scriptures  ? 

A.  Yes;  there  are  several  kinds.  They  are 
generally,  however,  classed  under  the  heads  of 
"  Legal ''  and  "  Evangelical''  repentance. 

Q.  What  do  you  understand  by  Legal  repent- 
ance? 

A.  That  repentance  which  flows  from  a  sense 
of  the  danger,  and  a  fear  of  the  wrath,  conse- 
quent on  sin.  Such  was  the  repentance  of 
Ahab  and  Judas. — 1  Kings  xxi,  27 ;  Matt, 
xxvii,  3,  4. 

Q.  Is  this  repentance  a  sinful  act? 

A.  No ;  it  is  right  and  proper  in  its  place ; 
and  sometimes  God  bestows  temporal  blessings 


44    THE  NATURE  OF  TRUE  REPENTANCE. 

upon  it,  as  in  the  case  of  Ahab  and  the  Ninev- 
ites  ;  but  it  is  of  no  value  as  far  as  the  securing 
the  salvation  of  the  soul  is  concerned. — Jonah 
iii,  10 ;  1  Kings  xxi,  29. 

Q.  Did  the  repentance  of  Ahab  and  the 
Ninevites  merit  their  respective  blessings  ? 

A.  By  no  means.  God,  in  perfect  consistency 
with  his  justice,  might  have  punished  their 
sins,  after  they  had  repented;  but  he  chose 
rather  to  magnify  his  mercy,  in  restraining  for 
a  time  his  threatenings. — 1  Kings  xxi,  29. 

Q.  Will  God,  in  every  case,  visit  his  wrath 
upon  the  sinner  ? 

A.  Yes  ;  justice  demands  it ;  and,  though  he 
bear  long  with  men,  yet  he  will  take  vengeance 
on  their  iniquity.  He  will  reward  every  man 
according  to  his  work. — Job  xxxiv,  10,  11  ; 
Psalm  Ixii,  12;  Matt,  xv,  27. 

Q.  Is  there,  then,  no  way  of  escape  from  the 
wrath  of  God? 

A.  Yes,  if  we  "  repent,  and  believe  the  Gos- 
pel."— Acts  xvii,  30;  Mark  xvi,  16. 

Q.  Is  the  repentance  here  spoken  of,  the 
same  as  Legal  repentance  ? 


THE  NATURE  OF  TRUE  REPENTANCE.    45 

A.  No  ;  it  is  quite  different,  and  has  been 
denominated  Evangelical  repentance.  Another 
word  is  used  to  express  it  in  the  original,  the 
meaning  of  which  is  an  "  after  thought,"  ac- 
companied with  hatred  of  the  former  conduct, 
and  a  desire  to  change. 

Q.  In  what  does  this  repentance  differ  from 
Legal  repentance? 

A.  By  the  one,  we  are  influenced  to  change 
our  conduct,  dn  order  to  escape  from  the  conse- 
quences that  may  follow  it;  by  the  other,  in 
order  to  escape  from  sin  itself.  In  the  one  case, 
love  of  self  prompts  us  to  seek  safety;  in  the 
other,  love  of  holiness. — 1  Kings  xxi,  27  ;  Ezek. 
xxxvi,  31, 

Q.  Does  this  repentance  merit  the  forgive- 
ness of  our  sin? 

A.  No;  it  is  something,  however,  that  must, 
in  the  order  of  time,  precede  forgiveness. — 
Acts  iii,  19. 

Q,  Can  we  obtain  the  pardon  of  sin  without 
this  repentance? 

A.  No;  without  repentance,  there  is  no  re- 


46    THE  NATURE  OF  TRUE  REPENTANCE. 

mission  of  sin. — Luke  iii,  3.  No  love  for  holi- 
ness— hence,  no  sanctification. 

Q.  How  do  you  illustrate  this  doctrine,  that 
without  love  for  holiness,  there  can  he  no  sanc- 
tification ? 

A.  In  our  natural  state,  our  taste  is  vitiated; 
"  we  put  hitter  for  sweet,  and  sweet  for  hitter ; 
good  for  evil,  and  evil  for  good,'^  (Isaiah  v,  20) ; 
and,  until  the  grace  of  repentance  is  exercised, 
this  taste  remains  unchanged,  and  we  continue 
loving  sin  and  hating  holiness ;  just  as  a  man 
with  a  vitiated  taste  in  the  fine  arts  would 
prefer  a  paltry  dauh  to  the  hest  pictures  of  the 
ancient  masters. 

Q.  Is  the  exercise  of  this  repentance  ohli- 
gatory  on  all  men? 

A,  Yes.  The  former  times  of  ignorance  God 
winked  at;  hut  now  he  commandeth  all  men, 
everywhere,  to  repent. — Acts  xvii,  30. 

Q.  Can  a  man  perform  this  duty  when  he 
pleases  ? 

A.  No ;  the  grace  of  repentance  comes  from 
God.     To  hestow  the  gift  of  repentance  is  one 


THE  NATUKE  OF  TRUE  REPENTANCE.    47 

of  the  objects  of  Christ's  exaltation :  "  Him 
hath  God  exalted  a  Prince  and  a  Saviour,  to 
give  repentance  and  forgiveness  of  sins/' — Acts 
V,  31. 

Q.  What  conclusion  would  you  deduce  from 
this  fact? 

A.  That  we  should  diligently  use  the  means 
for  obtaining  it,  and  earnestly  supplicate  the 
Spirit  to  bless  them,  for  the  production  of  this 
grace  in  our  hearts. 

Q.  What  effect  does  this  repentance  produce 
on  the  conduct  of  the  sinner? 

A.  It  turns  him  from  the  practice  of  sin,  to 
the  service  of  G-od.  As  the  Psalmist  expresses 
it,  when  he  thinks  on  his  former  ways,  he  turns 
his  feet  to  the  testimonies  of  God.  —  Psalm 
cxix,  59. 

Q.  Is  this  doctrine  illustrated  by  the  lives  of 
Christians  spoken  of  in  the  Scriptures  ? 

A.  Yes ;  as  soon  as  they  saw  the  hideous  na- 
ture of  sin,  their  prayer  was,  "Deliver  me  from 
blood-guiltiness,  O  God,  and  my  tongue  shall 
sing  aloud  of  thy  righteousness.'' — Psalm  li, 
14.      It    leads   them    with  settled  purpose    to 


48         THE  NATURE   OE  TRUE   REPENTANCE. 

declare,  ''  I  hate  every  false  way." — Psalm 
cxix,  104. 

Q.  Is  this  invariably  the  effect  it  produces  ? 

A.  Yes ;  it  had  this  eflPect,  also,  on  New- 
Testament  Christians  ;  hence  the  apostle  writing 
to  the  Corinthians,  says :  "  For  behold  this  same 
thing,  that  ye  sorrowed  after,  what  carefulness 
it  wrought  in  you,  yea,  what  clearing  of  your- 
selves, yea  what  indignation,  yea  what  fear,  yea 
what  vehement  desire,  yea  what  zeal,  yea  what 
revenge.  In  all  things  ye  have  approved  your- 
selves to  be  clear  in  this  matter." — 2  Cor.  vii,  11. 

Q.  Could  we  exercise  this  grace  of  repent- 
ance, and  yet  fail  to  receive  the  pardon  of  our 
sins? 

A.  No ;  a  God  of  truth  and  faithfulness  has 
said,  "  Let  the  wicked  forsake  his  way,  and  the 
unrighteous  man  his  thoughts,  and  let  him  turn 
to  the  Lord,  and  he  will  have  mercy  upon  him, 
and  to  our  God,  for  he  will  abundantly  pardon. 
Isaiah  Iv,  7. 

Q.  Are  there  no  sins  so  great,  that  they  can 
not  be  pardoned  ? 

A.    The  smallest  sin,  unrepented  of,  is  suffi- 


THE  NATURE  OF  TRUE  REPENTANCE.    49 

cient  to  damn  tlie  soul — Eom.  vi,  23  ;  but  if 
repented  of,  thougli  of  tlie  deepest  dye,  and  tlie 
most  crimson  color,  it  will  be  pardoned. — Is.  i,  18. 

Q.  How  often  must  tbe  sinner  repent — is  it 
an  act  tbat  can  be  performed  at  once  ? 

A.  No;  until  the  sinner  ceases  to  sin,  be 
must  never  cease  to  repent.  If  we  sin  daily,  we 
must  repent  daily;  tbe  tears  of  repentance, 
must  continue  to  flow,  until  God  sball  wipe  away 
all  tears  from  our  eyes. — Ezek.  xviii,  26—30. 

Q.  Is  repentance  tbe  first  step  in  tbe  sinner's 
return  to  God? 

A.  No ;  regeneration  precedes  it,  in  tbe  order 
of  nature,  for  until  tben,  tbe  sinner  is  spiritually 
dead,  and  incapable  of  performing  any  duty.— 
Epb.  ii,  1-0. 

Q.  Wbat  do  you  understand  by  regeneration  ? 

A.  It  is  a  cbange  produced  by  tbe  Holy  Spirit, 
in  man's  nature, it  is  called  in  Scripture  "a  new 
birtb,"  ''a  new  creature,"  a  quickening,  and  a 
bringing  to  life  a  dead  soul. — Jobn  iii,  7  ;  Gal. 
vi,  15;  Epb.  ii,  1. 

Q.  Do  we  know  tbe  precise  way,  in  wbicb  tbis 
cbange  is  produced  ? 


50    THE  NATUEE  OF  TRUE  REPENTANCE. 

A.  No  ;  but  we  can  judge  of  it,  "by  its  efi'ects. 

Q.  What  are  some  of  its  effects  ? 

A.  Our  darkened  understandings  are  enlight- 
ened. Before  this  change  all  was  darkness; 
spiritual  things  were  without  meaning — Cor.  ii, 
15 ;  but  afterward,  its  subjects  experience  the 
change  of  the  Psalmist,  when  he  said,  "  the 
entrance  of  thy  word  giveth  light.'' 

Q.  What  are  some  of  the  effects  of  this  spirit- 
ual illumination  ? 

A.  It  is  from  this  that  repentance  flows : 
"  Surely"  (says  the  prophet)  "  after  that  I  was 
turned,  I  repented,  and  after  that  I  was  in- 
structed I  smote  upon  my  thigh,  I  was  ashamed, 
yea  even  confounded,  because  I  did  bear  the 
reproach  of  my  youth." — Jer.  xxxi,  19. 

Q.  What  then  is  essentially  necessary,  to  true 
repentance  ? 

A.  The  obtaining  by  the  Spirit's  teaching, 
proper  views  of  the  nature  of  sin. 

Q.  What  do  you  consider  a  proper  view  of 


sm 


9 


A.  I  must  look  upon  it  as  that  abominable 
thing  which  God  hates,  as  that  thing  which  is 


THE  NATUEE  OF  TRUE  REPENTANCE.    51 

opposed  to  every  attribute  of  liis  nature,  the 
cause  of  the  misery  that  now  exists  in  our  world, 
and  of  the  woe  which  will  exist  in  eternity. — 
Eom.  V,  16,  17. 

Q.  Could  this  view  of  sin  be  obtained,  and 
repentance  produced  without  a  knowledge  of 
the  work  of  Christ  ? 

A.  No ;  it  is  in  the  death  of  Christ,  that  the 
hideous  nature  of  sin  is  distinctly  manifested, 
and  it  is  only  where  we  have  an  apprehension  of 
the  mercy  of  God  in  Christ,  that  we  heartily 
hate  it.  It  is  when  we  look  upon  him  whom  we 
have  pierced,  that  we  mourn. — Zech.  xii,  10. 

Q.  Is  God  under  any  obligation,  to  pardon 
our  sin,  if  we  truly  repent  ? 

A.  Yes ;  not  however,  because  our  repentance 
is  a  satisfaction,  but  because  he  is  faithful  and 
just  to  fulfill  his  promises. — Isaiah  Iv,  7;  1 
John  i,  9. 

Q.  What  was  the  work  which  Christ  accom- 
plished, to  which  you  have  just  referred  ? 

A.  That  perfect  obedience,  which  he  gave  to 
the  law,  his  being  holy,  harmless,  undefiled,  and 
separate  from  sinners — Heb.   vii,  26 ;  and  his 


52    THE  NATURE  OF  TEUE  REPENTANCE. 

suffering  the  penalty  demanded  by  justice,  by 
dying  tbe  "  accursed  death''  on  Calvary ;  as  tbe 
apostle  expresses  it,  "  lie  bore  our  sins,  in  bis 
own  body,  on  tbe  tree." — Isaiab  liii,  6-9  ;  1  Pet. 
ii,  24. 

Q.  Can  we  form  any  proper  conception  of  tbe 
sufferings  required  to  be  endured,  in  order  to 
satisfy  tbe  justice  of  God? 

A.  No ;  bis  sufferings  were  infinite,  be  en- 
dured tbe  infinite  wratb  of  God,  due  to  our  sin, 
tbe  tbougbt  of  wbicb  suffering,  made  bim  sweat, 
as  it  were  great  drops  of  blood,  falling  down  to 
the  ground. — Luke  xxii,  44. 

Q.  Was  the  pain  which  he  endured,  at  the 
hands  of  his  persecutors,  piercing  his  hands  and 
his  feet,  all  that  he  endured  ? 

A.  No ;  that  was  but  a  small  part  of  his  suf- 
ferings. Tbe  pouring  out  on  him  tbe  vials  of 
Divine  wrath ;  the  cutting  him  through  with  the 
sword  of  justice ;  the  hiding  of  his  Father's  face, 
were  sufferings  much  more  terrible  to  him. — 
Zech.  xiii,  7 ;  Matt,  xxvii,  46. 

Q.  In  view  of  this  work  which  Christ  has  now 
accomplished,  can  not  our  repentance  be  consid- 


THE  NATURE  OF  TRUE  REPENTANCE.    53 

ered,  as  all  tlie  satisfaction  now  required,  by 
law  and  justice? 

A.  No ;  Christ  died  not  to  give  our  sorrows 
weight,  hut  to  fulfill  the  law  in  our  room  and 
stead — Gal.  iii,  13 ;  beside,  there  is  nothing  in 
the  nature  of  repentance,  which  would  adapt  it 
for  a  satisfaction. 

Q.  How  would  you  illustrate  the  doctrine  that 
there  is  no  adaptation  in  the  nature  of  repent- 
ance, for  a  satisfaction  ? 

A,  Kepentance  merely  expresses  sorrow  for 
failure  in  duty — it  does  not  fulfill  the  obliga- 
tion. If  a  debtor  had  failed  to  meet  his  obli- 
gations to  his  creditors,  the  mere  fact  that  he 
sincerely  expresses  his  sorrow,  on  account  of  his 
failure,  is  not,  and  would  not  be  received,  as  an 
equivalent  for  the  debt. 

Q.  Is  not  this  duty  pleasing  to  God? 

A,  Yes  ;  our  Lord  himself  declares,  that  there 
is  joy  in  heaven,  over  one  sinner,  that  repent- 
eth. — Luke  xv,  17. 

Q.  Does  he  not  bestow  upon  the  true  penitent, 
many  blessings  ? 

A.  Yes ;  it  is  his  own  declaration,  '*  He  that 


54    THE  NATURE  OF  TRUE  REPENTANCE. 

goeth  fortli  and  weepetli,  bearing  precious  seed, 
shall  doubtless  come  again  with,  rejoicing,  bring- 
ing his  sheaves  with  him. — Psalm,  cxxvi,  6. 

Q.  Does  the  experience  of  the  Christian, 
verify  this  declaration  ? 

A.  Yes ;  the  greatest  mourner  in  Israel,  was 
also  their  sweetest  singer ;  the  same  voice  that 
cried,  "  Save  me,  O  God,  for  the  waters  have 
come  into  my  soul,  I  sink  in  the  deep  mire, 
where  there  is  no  standing ;  I  am  come  into 
the  deep  waters,  where  the  floods  overflow  me,'^ 
also  sang,  "  Thou,  Lord,  hast  made  me  glad, 
through  thy  works,  and  I  will  triumph  through 
the  works  of  thy  hands." 

Q.  What,  then,  is  the  rational  conclusion  we 
would  deduce  from  these  facts? 

A.  That  we  should  diligently  use  all  instru- 
mentalities, to  obtain  the  grace  of  repentance. 

Q.  Is  the  observance  of  the  Lord's  supper 
calculated  to  produce  repentance  in  the  heart  ? 

Q.  If  it  is  already  in  the  heart,  its  observance 
is  eminently  calculated  to  increase  its  intensity  ; 
but  if  it  is  not  there,  it  will  only  harden  our 
heart. 


THE  NATURE  OF  TRUE  REPENTANCE.    55 

Q.   How  do  you  illustrate  this  doctrine  ? 

A.  It  is  tlie  doctrine  taught  by  the  apostle, 
where  he  said,  *'  Sin  taking  occasion  hy  the  com- 
mandment, wrought  in  me  all  manner  of  concu- 
piscence.'^— Eom.  vii,  8.  If  the  apostle  had 
"been  free  from  his  depraved  nature,  contact  with 
the  commandments  of  God,  would  have  enabled 
him,  more  and  more,  to  appreciate  and  love  the 
character  of  God,  hut  since  sin  was  in  his  heart, 
the  nearer  he  viewed  the  character  of  the  law, 
the  deeper  was  his  hatred  of  God,  until  sin  lost 
its  power  by  the  implantation  of  a  new  nature. 

Q.  State  the  reasons  we  have  found,  render- 
ing the  exercise  of  repentance  our  duty  ? 

A.  It  is  commanded  by  God.  By  its  influ- 
ences, we  discover  the  true  nature  of  sin,  and 
have  our  desires  turned  toward  holiness.  Pardon 
of  sin  and  spiritual  joy,  are  promised  to  its  per- 
formance. It  is  pleasing  to  God,  and  is  essential 
to  our  souFs  salvation. 


CHAPTER lY 


THE  NATURE  OF   THE  FAITH  NECESSARY  TO   A 
PROPER  OBSERVANCE  OF  THIS  ORDINANCE. 

"The  just  shall  live  by  faith." 

Q,  What  is  faith? 

A,  Faitli  is  a  grace  implanted  in  the  heart 
by  the  Holy  Spirit,  whereby,  having  seen  the 
need  of  Christ  as  a  Saviour,  its  subject  is  led  to 
receive  and  rest  on  him  alone  for  pardon  and 
acceptance  with  God. — Phil,  iii,  9 ;  Eom.  iii,  28 ; 
John  i,  12. 

Q.  Is  this  faith  necessary  to  the  proper  ob- 
servance of  the  Lord's  Supper  ? 

A.  Yes ;  because  it  is  not  a  "  corporal  and 
carnal  '^  ordinance,   but  a  spiritual ;  hence  we 


THE   NATURE   OF  TRUE   SAVING  FAITH.       57 

must  realize  it,  and  enjoy  it,  tlirougli  the  me- 
dium of  faith. — Heb.  vi,  1. 

Q.  Is  this  the  only  reason  why  faith  is 
essential  to  the  proper  observance  of  this  ordi- 
nance ? 

A,  No.  Without  faith  we  could  neither  see 
the  necessity  for,  nor  the  value  of,  the  death  of 
Christ ;  hence  in  such  a  case  we  would  be  un- 
prepared for  commemorating  that  death. — Acts 
xvii,  5. 

Q,  What  place  does  faith  occupy  in  the  plan 
of  redemption  ? 

A.  It  is  the  instrument  employed  for  commu- 
nicating and  appropriating  the  blessings  of  re- 
demption to  the  sinner ;  the  bond  that  binds,  on 
the  part  of  the  believer,  to  Christ;  also,  the 
substance  and  evidence  of  the  promises. 

Q,  What  do  you  mean  by  faith  as  the  com- 
municating instrument  ? 

A,  I  mean  that  it  is  the  channel  through 
which  God  is  pleased  to  convey  to  us  the  right- 
eousness of  Christ,  with  its  attendant  blessings  ; 
as  the  apostle  declares,  "  The  righteousness  of 
God,  which  is  by  faith  of  Jesus  Christ,  is  unto  all 
5 


58       THE  NATURE   OF  TRUE   SAVING   FAITH. 

and  upon  all  them  that  believe.'^ — ^Eom.  iii, 
22. 

Q.  Wliat  do  you  mean  by  faith  as  the  appro- 
priating instrument  ? 

A.  It  is  the  hand  which  the  believer  reaches 
forth  to  receive  Christ,  with  all  accompanying 
blessings.  "To  as  many  as  received  him,  (i.  e. 
Christ,)  to  them  gave  he  power  to  become  the 
sons  of  Grod,  even  to  them  that  believe  on  his 
name." — John  i,  12. 

Q.  What  do  you  understand  by  faith  as  the 
bond  of  union,  on  the  part  of  the  believer  ? 

A.  It  is  the  instrument  by  which  his  union 
to  Christ  is  both  formed  and  preserved.  Just  as 
the  Holy  Spirit  is  the  instrument  employed  by 
Christ,  so  faith  is  the  instrument  used  by  the 
believer ;  hence  we  are  said  to  dwell  in  Christ 
by  his  Spirit,  and  Christ  is  said  to  dwell  in  our 
hearts  by  faith. — Eph.  iii,  17. 

Q.  What  do  you  understand  by  faith  as  the 
substance  and  the  evidence  of  the  promises  ? 

A.  Faith  gives  both  the  promises  and  the 
threatenings  of  God  a  subsistence,  and  makes 
them  appear  to  us  a  reality  and  no  longer  an 


THE   NATURE   OF  TRUE   SAVING  FAITH.        59 

imaginary  thing ;  hence  its  power  to  influence 
our  conduct. — Heb.  vi,  1-40. 

Q.  How  would  you  illustrate  the  influence 
that  proceeds  from  this  characteristic  of  faith  ? 

A.  The  man  destitute  of  faith  can  read  the 
promises  and  the  threatenings  in  the  Word  of 
God  without  emotion — he  feels  not  that  they  are 
realities ;  hut  let  the  Christian,  who  is  living  in 
the  exercise  of  faith,  read  them,  and  you  can 
easily  see  beaming  from  his  countenance  the 
emotions  of  fear,  hope,  and  gratitude ;  to  him 
they  are  subsistences — ■living  realities  ;  hence  he 
is  influenced  by  their  contemplation,  and  the 
thought  of  his  heart  is,  "  Lord,  what  wilt  thou 
have  me  to  do  ?" — Acts  ix,  6. 

Q.  Will  this  belief  in  the  promises  and  the 
threatenings  save  our  souls  ? 

A.  No,  not  of  itself,  but  it  issues  in  our  sal- 
vation. By  believing  the  promises  and  the 
threatenings  of  the  Word  of  God,  we  see  the 
necessity  for  and  the  actual  safety  provided  in 
Christ ;  thus  we  are  led  to  trust  in  him  with 
our  whole  heart;  then  our  safety  is  secured. 
Mark  xvi,  16. 


60       THE   NATURE   OF  TRUE   SAVING  FAITH. 

Q.  Are  there  more  kinds  of  faith  than  one  ? 

A.  Yes.  Although  faith  does  not  in  its  own 
nature  differ,  since  all  faith  is  a  "  helief  of  tes- 
timony," yet  its  objects  and  intensity  differ 
widely ;  hence  divines  have  divided  it  into  his- 
torical faith,  temporary  faith,  the  faith  of  mira- 
cles, and  saving  faith. 

Q.  What  do  you  understand  by  historical 
faith? 

A,  I  understand  that  belief  of  testimony 
which  leads  me  to  assent  to  the  truth  of  the 
Scriptures  of  the  Old  and  New  Testament  as 
the  word  of  God.  This  faith  may  be  found  in 
devils  and  wicked  men. — James  ii,  19;  Acts 
viii,  13. 

Q.  What  do  you  understand  by  temporary 
faith? 

A.  It  is  the  same  as  historical  faith,  except 
that  for  a  time  it  may  differ  in  intensity,  and 
produce  a  brief  external  reformation  of  conduct. 
2  Peter  ii,  15-22. 

Q.  What  do  you  understand  by  the  faith  of 
miracles  ? 

A.  I  understand  that  confidence  in  God  which 


THE  NATUEE  OP  TEUE   SAVING  FAITH.       61 

is  necessary  to  the  exercise  of  miraculous  gifts, 
— Numb.  XX,  12 ;  1  Cor.  xiii,  2 ;  or  the  confi- 
dence which  was  necessary  to  obtain  healing. — 
Acts  xiv,  9 ;  Mark  vi,  5,  6. 

Q.  Wherein  does  saving  faith,  the  faith  we 
are  now  considering  as  essential  to  properly  ob- 
serving the  Lord's  Supper,  differ  from  those 
other  kinds  ? 

A.  It  differs  in  object,  intensity,  and  effect. 
The  object  of  saving  faith  is  Christ,  as  the  Sa- 
viour of  sinners. — Acts  xvi,  31.  It  appropriates 
him  in  all  his  saving  ofl&ces  and  benefits  as  its 
subject's  own  possession. — John  i,  12.  Its  in- 
tensity is  such,  as  to  entirely  change  our  heart 
and  conduct. — Acts  xv,  9.  We  may  possess  the 
others,  and  yet  lose  our  souls ;  but  in  jthe  pos- 
session of  this  they  are  secure. — 1  Pet.  i,  5. 

Q.  Is  it  faith,  then,  that  saves  ? 

A,  No;  it  is  the  "blood  that  it  grips  to." 
«  By  grace  are  ye  saved,  through  faith." — Eph. 
ii,  8. 

Q.  How  do  you  illustrate  the  instrumentality 
of  faith  in  obtaining  your  salvation  ? 

A.  When  faith  is  implanted  in  the  believer's 


62       THE  NATURE   OE  TRUE   SAVING  FAITH. 

heart  "by  the  Holy  Spirit,  he  exercises  this  faith 
on  Christ  and  is  drawn  to  him.  It  occupies  the 
same  place  as  the  rope,  that  might  be  thrown 
from  the  shore,  to  a  drowning  man :  he  seizes 
hold  of  it,  retains  his  hold,  and  is  drawn  to  the 
shore.  Just  so,  if  we  exercise  faith,  we  will  be 
drawn  to  the  foundation  laid  in  Zion,  when  we 
are  safe.  This  is  what  the  Apostle  calls  receiv- 
ing the  end  of  our  faith. — 1  Pet.  i,  9. 

Q.  Does  a  single  act  of  faith,  in  this  way, 
secure  our  salvation,  or  must  we  continue  on  in 
its  exercise? 

A.  The  first  act  of  true  faith  puts  us  in  pos- 
session of  justifying  righteousness,  but  we  must 
continue  on  exercising  it.  Just  as  the  drowning 
man  must  hold  on  to  the  rope  until  his  feet  are 
planted  safely  on  the  shore ;  so  we  must  live  in 
the  exercise  of  faith,  until  our  sanctification  is 
complete. — 1  Pet.  i,  7 ;  Acts  xv,  9. 

Q.  Have  we  any  examples  in  the  Scriptures 
pointing  out  the  necessity  of  always  exercising 
faith? 

A.  Yes ;  it  is  recorded  that  the  ancient  wor- 
thies all  retained  their  faith  to  the  end,  and  died. 


THE  NATURE   OF  TRUE   SAVING  FAITH.       63 

just  as  tliey  had  lived,  "in  faith." — Heb.  xi,  13. 
And  Peter,  when  he  went  out  to  meet  Christ  on 
the  sea,  as  soon  as  he  ceased  to  exercise  faith, 
he  began  to  sink ;  so  Christians  will  fall,  if  at 
any  time  they  cease  its  exercise. — Matth.  xiv, 
30,  31 ;  Eom.  v,  2. 

Q.  Is  this  found  to  be  in  accordance  with 
Christian  experience  ? 

A.  Yes ;  every  Christian  is  ready  to  assert 
that  his  success  in  the  Christian  warfare  depends 
on  his  continually  looking  to  (i.  e.  exercising 
faith  on)  Christ. — Heb.  xii,  1,  2. 

Q.  Can  any  one  be  lost  who  lives  in  the  exer- 
cise of  this  faith  ? 

A.  No ;  it  is  the  declaration  of  God,  who  is 
faithfulness  and  truth:  "He  that  believeth  shall 
be  saved.'' — Mark  xvi,  16.  Hence  we  call  it  a 
saving  grace. 

Q.  May  we  not,  then,  call  faith  our  saviour? 

A.  No ;  but  it  is  essentially  connected  with 
our  salvation,  just  as  is  the  rope  thrown  to  a 
drowning  man.  And  just  as  the  one  who  pro- 
cured the  rope,  threw  it  to  the  drowning  man, 
and  pulled  him  ashore,  is  the  proper  saviour  of 


64       THE  NATUEE   OF  TRUE   SAVING   FAITH. 

the  man's  life ;  so  Clirist  is  the  Saviour  of  men, 
and  not  the  instrument  which  he  uses  to  put  us 
in  possession  of  that  salvation. 

Q.  Is  this  faith  at  once  perfect,  or  does  it  in- 
crease in  perfection? 

A,  As  far  as  its  nature  is  concerned,  it  is  at 
once  perfect,  being  the  work  of  God ;  hut  it  in- 
creases in  intensity  and  quantity;  hence  the 
prayer  of  the  Apostles,  "Lord,  increase  our 
faith." — Luke  xvii,  5. 

Q.  Must  we  have  a  strong  faith,  before  we 
can  be  saved  ? 

A.  We  must  have  true  faith,  in  some  degree ; 
and  our  comfort,  and  success  in  the  Christian 
warfare,  depends  much  upon  the  strength  of  our 
faith ;  yet  he  that  would  not  break  the  bruised 
reed,  nor  quench  the  smoking  flax,  will  preserve 
and  save  the  very  weakest  believer. 

Q.  Can  none  be  saved  without  this  faith,  not 
even  those  who  are  accounted  benefactors  of  our 
race,  and  who  have  occupied  the  highest  positions 
of  honor  and  affluence  in  the  world  ? 

A,  No;  God  is  not  a  respecter  of  persons. — 
1  Peter  i,  17.     All  men  will  be  judged  by  the 


THE  NATURE  OF  TRUE   SAVING  FAITH.       Q5 

rule :  "  He  that  Lelievetli,  and  is  baptized,  shall 
be  saved;  be  that  believeth  not,  shall  be 
damned." — Mark  xvi,  16. 

How  do  you  prove  that  this  faith,  is  the  work 
of  God? 

A.  Christ  is  called  the  author  and  finisher  of 
our  faith. — Heb.  xii,  2.  It  is  declared  to  be  the 
gift  of  God. — Eph.  ii,  8.  And  the  Apostle  de- 
clares in  the  most  emphatic  manner,  that  it  is  a 
thing  freely  bestowed  on  Christians,  to  believe 
on  Christ — Phil,  i,  29 ;  and  that  it  is  the  effect 
of  the  same  mighty  power,  that  raised  Christ 
from  the  dead. — Eph.  i,  19. 

Q.  Does  God  implant  in  the  heart,  directly, 
or  does  he  use  any  instrumentalities,  for  impart- 
ing it  to  men  ? 

A.  He  uses  and  blesses  instrumentalities: 
"  Faith  cometh  by  hearing,  and  hearing  by  the 
Word  of  God. — Eom.  x,  17.  Its  intensity  is  also 
increased  by  observing  the  ordinances  of  his 
house. — Eom.  i,  16,  17 ;  Luke  xvi,  31. 

Q.  Is  faith  the  only  grace  that  is  essentially 
necessary  to  salvation  ? 

A.  No ;  but  all  the  others  are  connected  with, 


bb       THE   NATURE   OF  TRUE   SAVma  FAITH. 

flow  from,  or  follow  after  faitli.  Hence  tlie 
declaration,  that  lie  that  helieveth  on  Christ 
Jesus,  overcome th  the  world — 1  John  v,  5  ;  and 
that  the  Christian  life,  consists  in  living  by 
faith  on  the  Son  of  God. — Gal.  ii,  20. 

Q.  Is  faith  the  first  grace,  that  the  sinner  is 
enabled  to  exercise  ? 

A.  Yes ;  as  soon  as  the  word  of  truth  is 
applied  by  the  Spirit,  faith  is  produced,  then 
follow  in  the  order  of  nature,  the  other  graces  ; 
hence  the  Apostle's  declaration :  "In  whom  ye 
also  trusted,  after  that  ye  heard  the  word  of 
truth,  the  gospel  of  your  salvation,  in  whom  also 
after  that  ye  believed,  ye  were  sealed  with  the 
Holy  Spirit  of  promise. — Eph.  i,  13. 

Q.  What  do  you  mean  by  the  "  order  of 
nature,"  in  connection  with  the  production  of 
the  graces  of  the  Spirit  ? 

A.  It  is  an  expression,  used  to  denote  the  na- 
tural order  of  action,  where  there  is  no  succes- 
sion of  time.  Thus  the  looking  at  a  particular 
object,  precedes  the  perception  of  it  in  the  order 
of  nature,  although,  as  far  as  time  is  concerned. 


THE   NATURE   OF  TRUE    SAVING   FAITH.       67 

we  look  and  see,  in  the  same  moment,  and  so  it 
is  witli  faith  and  the  other  graces. 

Q,  Does  not  repentance  precede  faith  ? 

A.  No ;  as  far  as  time  is  concerned,  both 
graces  are  exercised  the  same  moment.  No 
sooner  does  the  sinner  properly  perceive  the 
"pierced  Saviour,"  than  he  mourns. — Zech.  xii, 
10.  Yet  the  looking  must  have  preceded,  in 
the  order  of  nature. 

Q.  Are  all  men  warranted  to  believe  in 
Christ,  and  thus  secure  their  salvation  ? 

A.  Yes  ;  there  are  no  exceptions  made  in  the 
Word  of  God ;  the  declaration  is  to  all,  "  Be- 
lieve." "  This  is  his  commandment,  that  ye 
believe  on  the  name  of  his  Son  Jesus  Christ — 
1  John  iii,  23  ;  and  all  who  believe  not,  are  con- 
demned.— John  iii,  18. 

Q.  In  what  does  the  sin  of  unbelief  consist  ? 

A.  It  is  a  sin  of  the  deepest  dye,  consisting 
in  trampling  under  foot  the  blood  of  the  cove- 
nant, virtually  saying  it  is  of  no  value. — Heb. 
X,  29.  Offering  an  insult  to  God,  by  calling 
him  a  liar — 1  John  v,  10 ;  and  in  the  murder 


68       THE  NATURE   OF  TRUE   SAVING  FAITH. 

of  our  soul,  by  the  neglect  of  tlie  only  means  of 
procuring  its  safety. — Mark  xvi,  16. 

Q.  What  are  some  of  the  marks  by  which  we 
may  know  whether  this  grace  of  faith  is  in 
us? 

A.  Its  marks  are  numerous ;  one  is  penitence 
on  account  of  sin — Zech.  xii,  10 ;  another  confi- 
dence in  the  promises  of  God ;  and  a  contempt 
of  earthly  things. — Heb.  xi,  13. 

Q.  Mention  some  other  mark,  by  which  it 
may  be  known. 

A.  It  may  be  known  by  its  fruits  of  holiness : 
"  It  works  by  love,  and  purifies  the  heart. — 
Gal.  V,  D.  By  the  joy  it  produces  in  the  Christ- 
ian's heart :  "  Believing  ye  rejoice,  with  joy  un- 
speakable, and  full  of  glory." — 1  Peter  i,  8. 
By  the  profit  we  derive  from  the  preached  Word ; 
the  word  preached  only  profits  when  mixed  with 
faith. — Heb.  iv,  2.  By  the  blessings  we  receive 
in  answer  to  prayer :  "  What  things  soever 
ye  desire,  when  ye  pray,  believe  that  ye  receive 
them,  and  ye  shall  have  them.'' — Mark  xi,  24. 
And  also,  by  our  being  enabled  to  glorify  God. — 
Kom.  iv,  20, 


THE  NATURE   OF  TRUE   SAVING  FAITH.       69 

Q.  Can  faith,  exist,  and  not  manifest  itself  in 
some  of  these  ways  ? 

A.  ISTo ;  "  Faith  without  works  is  dead,  being 
alone." — James  ii,  17.  It  is  not  a  true,  but  a 
dead  faith,  if  it  does  not  evidence  the  purifica- 
tion of  the  heart,  by  works  of  righteousness. — 
Acts  XV,  19. 

Q.  Is  the  exercise  of  faith,  whicb  thus  flows 
out  in  works,  consistent  with  salvation  by 
grace  ? 

A.  Yes ;  the  exercise  of  this  faith  makes  it 
appear  all  the  more  of  grace,  for  it  turns  the 
believer's  vision  away  from  self,  and  fixes  it  en- 
tirely on  Christ,  enabling  him  to  exclaim: — 
"  Surely  in  the  Lord  have  I  righteousness  and 
strength." — Isaiah  xlv,  24. 

Q.  Are  all  the  other  kinds  of  faith,  except 
saving  faith,  useless  ? 

A.  'No;  they  are  proper,  and  beneficial  in 
their  place,  but  we  must  not  be  content  to  rest 
in  them. 

Q.  To  what  extent  must  we  exercise  our  faith 
on  Christ — must  it  extend  to  him  in  all  his 
offices  ? 


70       THE  NATUEE  OF  TRUE   SAVING  FAITH. 

A.  Yes ;  we  must  receive  and  rest  upon  him, 
just  as  lie  is  freely  offered  in  tlie  Gospel ;  in  all 
his  offices  of  Prophet,  Priest,  and  King. 

Q.  What  do  you  understand  hy  the  expression 
'^  freely  offered  T' 

A.  I  understand  that  Christ,  as  the  Saviour, 
is  offered  to  sinners,  without  any  equivalent — 
*'  without  money,  and  without  price.'' — Isaiah 
Iv,  1. 

Q.  Why  must  we  receive  him,  in  all  his 
offices  ? 

A.  Because  we  need  the  special  blessings  that 
flow  from  him  in  these  several  characters — he 
must  he  to  us  both  wisdom,  righteousness,  sanc- 
tification,  and  redemption. — 1  Cor.  i,  30. 

Q.  By  whom  is  he  freely  offered  in  the  Gospel? 

A.  By  God  the  Father,  as  representative  of 
the  Godhead.— John  vi,  32 ;   Matt,  xi,  28-30. 

Q,  Are  all  sinners  warranted  to  accept  of 
Christ,  as  he  is  offered  in  the  Gospel  ? 

A.  Tes ;  his  mercy  extends  to  the  very  chief 
of  sinners.  It  was  to  save,  not  the  righteous, 
but  sinners,  that  he  came  into  our  world. — 
1  Tim.  i,  15. 


THE   NATURE   OF  TRITE   SAVING   FAITH.        71 

Q.  Is  the  work  whicli  lie  has  accomplished, 
sufficient  to  satisfy  for  the  sin  of  all  men  ? 

A.  Yes ;  its  intrinsic  worth  is  more  than  suffi- 
cient; the  price  paid  was  infinite  —  even  the 
death  of  the  "  Lord  of  glory." — 1  Cor.  ii,  8. 

Q.  Why  then  are  not  all  saved  by  it  ? 

A.  It  must  first  be  accounted  as  theirs. — Gal. 
iii,  6 ;  Eom.  iv,  6.  It  must  be  appropriated  by 
each  individual — John  i,  12  ;  and  this  can  only 
be  done  through  the  exercise  of  faith. — Eom. 
V,  1 ;  Gal.  ii,  16. 

Q.  If  then  all  men  would  exercise  faith  on 
Christ,  would  all  men  be  saved  ? 

A.  Yes ;  it  is  the  declaration  of  the  immutable 
God :  "  He  that  believeth,  shall  be  saved. — 
Mark  xvi,  16. 

Q.  Why  then  do  not  all  men  believe  in 
Christ? 

A.  They  are  alienated  from  the  life  of  God 
through  ignorance — Eph.  iv,  18  ;  full  of  enmity 
against  him — Eom.  viii,  7  ;  asleep,  and  dead  to 
spiritual  things. — Eph.  ii,  1 ;  v,  14.  Hence, 
unless  enlightened  and  made  alive,  by  the  Spirit 
of  God,  they  never  will  exercise  faith  on  Christ. 


72       THE  NATURE   OF  TRUE   SAVING  FAITH. 

Q.  What  prompts  God  to  sliine  into  the  heart 
of  any,  who  are  thus  alienated  from  him  ? 

A.  The  Apostle  tells  us  that  it  is  on  account 
of  the  "great  love  wherewith  he  loved  us," 
that  he  quickens  us  together  with  Christ. — Eph. 
ii,  4,  5. 

Q.  Bj  what  expressions  is  the  act  of  faith 
represented  in  Scripture  ? 

A.  It  is  called  a  looking  to  Christ. — Isaiah 
xlv,  22.  A  coming  to  Christ. — Matt,  xi,  28. 
A  flying  to  Christ. — Heh.  vi,  18.  A  walking  in 
Christ. — Col.  ii,  6.  And  a  living  with  Christ. 
Gal.  ii,  20. 

Q.  Does  the  Christian,  living  in  faith,  per- 
form all  the  duties  indicated  in  these  expres- 
sions ? 

A.  Yes ;  the  varied  necessities  of  his  renewed 
nature,  lead  him  to  the  performance  of  aU 
these  duties. 

Q.  How  do  you  illustrate  this  doctrine  ? 

A.  When  a  believer  is  cast  down,  from  a 
sense  of  the  greatness  of  his  sin,  his  faith 
prompts  him  to  look  to  Christ. — Psalm  cxxi,  1. 
When  the  Holy  Spirit  has  just  exhibited  the 


THE   NATURE   OF  TRUE   SAVING  FAITH.       73 

excellence  of  the  redemption  wrought  out  by 
Christ,  and  he,  in  some  degree,  feels  his  need 
of  that  redemption,  he  comes  to  Christ. — Luke 
XV,  18.  When  he  has  discovered  his  sin  in 
such  a  degree,  that  he  feels  he  is  near  destruc- 
tion, then  his  faith  leads  him  to  flee  to  Christ. — 
Psalm  cxix,  59,  60;  and  so  with  the  many- 
other  acts  implied  in  the  exercise  of  faith. 

Q.  Does  every  believer  experience  these 
various  states  and  conditions  ? 

A.  Not  necessarily.  Some  are  at  once  caused 
to  flee  to  Christ ;  they  are  saved,  so  as  by  fire. 
Others  are  drawn,  and  come  with  timid  step. — 
Jude  i,  22,  23.  One,  throughout  almost  the 
whole  of  his  Christian  life,  can  sing,  "  Surely, 
goodness  and  mercy  shall  follow  me  all  the 
days  of  my  life" — Psalm  xxi,  6 ;  and  another 
is  left  to  cry,  "  0 !  that  I  were  as  in  months 
past;  as  in  the  days  when  God  preserved  me." 
Job  xxix,  2. 

Q.  Can  we  exercise  this  faith,  and  still  ad- 
here to  our  own  self-righteousness  ? 

A.  No ;  a  discovery  of  Christ  by  faith,  leads 
us  to  count  all  things  but  loss  and  dung,  that 
6 


74       THE  NATURE  OF  TRUE  SAVING  FAITH. 

we  may  win  him,  and  be  found  in  him;  not 
having  our  own  righteousness,  which  is  of  the 
law ;  but  that  righteousness  which  is  by  faith  on 
the  love  of  God.— Phil,  iii,  8,  9. 

Q,  State  the  reasons  we  have  found,  making 
it  essentially  necessary  that  we  live  in  the  exer- 
cise of  faith  ? 

A.  Without  it,  we  can  not  see  the  necessity 
for,  nor  the  value  of  the  atonement  of  Christ. 
It  is  the  instrument  employed  by  God  for 
giving  sinners  an  interest  in  that  atonement. 
Without  it,  the  Word  of  God  is  to  us  without 
life  or  reality,  in  respect  to  future  things. 
Without  it,  our  soul's  salvation  can  not  be 
secured.  It  is  the  command  of  God  that  we 
exercise  it;  and  the  necessities  of  our  nature 
demand  its  exercise. 


CHAPTEK    Y. 


THE  NATURE  AND  DUTIES  OF  THE  "NEW  OBE- 
DIENCE" TO  BE  RENDERED  BY  THE  WORTHY 
PARTAKERS  OF  THE  "LORD^S  SUPPER.' 

"  To  obey  is  better  than  sacrifice,  and  to  hearken  than  the  fat  of  rams." 

Q.  Wliat  do  you  understand  "by  New  Obe- 
dience ? 

A.  I  understand,  adorning  tlie  doctrine  of 
our  Lord  and  Saviou]:,  by  a  becoming  walk  and 
conversation;  adding  to  our  faitb,  virtue;  and 
to  virtue,  knowledge ;  and  to  knowledge,  tem- 
perance, patience,  and  godliness. — 1  Pet.  i,  5,  6. 

Q.  Is  tbe  observance  of  tbese  duties  necessary 
to  properly  observing  the  ordinances  of  the 
Supper? 

A.  Yes.  By  the  performance  of  these  duties, 
we  give  evidence  to  Church  officers  of  our  fitness 


76  NEW   OBEDIENCE. 

"to  discern  tlie  Lord^s  body.'' — 1  John  ii,  3. 
It  is  also  a  means  of  strengthening  our  own  as- 
surance, and  increasing  our  knowledge. — 2  Pet. 
i,  8  ;  James  ii,  22. 

Q.  Are  these  the  only  results  of  the  perform- 
ance of  these  duties  ? 

A.  No ;  by  persevering  in  a  course  of  "  New 
Obedience,''  we  glorify  God.  —  John  xv,  8. 
Manifest  our  gratitude. — 'Psalm  cxvi,  12,  13. 
Stop  the  mouth  of  adversaries. — 1  Pet.  ii,  15. 
Edify  our  brethren,  and  increase  our  own  sanc- 
tification. — Matt,  v,  16;  1  John  i,  5. 

Q.  Why  do  you  call  the  observance  of  these 
duties  Xew  Obedience  ? 

A.  Because  they  are  performed  from  new 
motives,  and  for  new  objects.  Motives  and 
objects  unknown  until  God  is  seen  in  Christ 
reconciling  the  world  to  himself — 1  Pet.  i,  15- 
18;  Psalm  xvi,  12. 

Q.  Is  this  the  only  reason  why  it  is  called 
"  New  Obedience  ?" 

A.  No;  it  is  also  called  New  Obedience,  in 
contradistinction  to  the  obedience  required 
under  the  dispensation  of  the  covenant  of  works. 


NEW   OBEDIENCE.  77 

Q.  What  kind  of  obedience  was  then  re- 
quired ? 

A.  A  meritorious  obedience:  "Do  this,  and 
live." 

Q.  Wherein  does  that  obedience  differ  from 
what  is  now  required  ? 

A.  The  one  was  to  be  performed  to  merit 
eternal  life;  the  other  to  show  our  gratitude 
for  it,  as  a  free  gift — Psalm  cxvi,  12,  13  ;  and 
to  obtain  meetness  for  enjoying  it. — 1  Pet.  i,  22. 

Q.  Are  the  duties  the  same  under  both  dis- 
pensations ? 

A.  In  part  they  are.  The  law  by  which  we 
could  obtain  life,  under  the  covenant  of  works, 
is  now  our  rule  of  life — Kom.  vii,  7 ;  and,  in 
addition  to  this,  we  must  exercise  the  grace  of 
repentance — Acts  xvii,  30;  and  faith  toward 
our  Lord  Jesus  Christ. — Acts  xvi,  31. 

Q.  Was  repentance  and  faith  not  required  to 
be  exercised  under  the  first  covenant? 

A.  No;  while  man  was  in  innocence,  he 
could  not  be  required  to  repent.  If  Christ  had 
never  died,  or  revealed  himself  as  purposing  to 


78  NEW   OBEDIENCE. 

die,  lie  could  not  liave  been  required  to  exercise 
faith  in  the  atonement. 

Q,  Are  these  duties,  then,  equally  binding 
with  the  duties  of  the  moral  law  ? 

A.  Yes ;  they  are  duties  arising  out  of  our 
now  altered  relations  to  Grod,  in  view  of  his 
purpose  concerning  us ;  and,  to  neglect  them, 
incurs  his  displeasure,  as  much  as  a  neglect  of 
the  ten  commandments,  which  summarily  com- 
prehends the  moral  law. 

Q,  How  do  you  prove  this  assertion  ? 

A.  His  dealings  with  the  children  of  Israel, 
show  conclusively  in  what  light  he  regards 
"  unbelief.''  It  was  this  sin  that  excluded  them 
from  the  promised  land. — Heb.  iv,  6.  It  was 
this  sin,  also,  that  caused  them  to  be  cut  off 
from  the  Church. — Eom.  xi,  20.  This  sin  is 
specially  mentioned  by  the  apostle,  as  the  sole 
cause  of  their  punishment,  although  they  had 
been  guilty,  in  an  aggravated  degree,  of  the 
breach  of  nearly  all  the  commandments  of  the 
decalogue. 

Q,  Does  God  punish  this  sin  in  those  whom 


NEW  OBEDIENCE.  79 

he  does  not  consider  particularly  sinful  in  other 
respects  ? 

A.  Yes ;  Moses  and  Aaron  were  prevented 
from  entering  into  the  promised  land,  because  of 
a  single  act  of  unbelief. — Num.  xx,  12. 

Q.  Does  lie  manifest  tlie  same  displeasure 
toward  tlie  impenitent? 

A.  Yes;  Christ  himself  has  said,  "Except 
ye  repent,  ye  shall  all  likewise  perish  ;'^  viz : 
as  those  on  whom  the  tower  of  Siloam  felL — 
Luke  xiii,  3. 

Q.  Mention  some  other  duties,  the  observance 
of  which  is  essentially  necessary  to  the  Chris- 
tian. 

A.  He  must  watch  over  his  heart ;  for  out  of 
it  are  the  "  issues  of  life.'' — Prov.  iv,  23.  Ha- 
bitually perform  the  duty  of  prayer. — Matt, 
xxvi,  41.  Be  careful  to  assemble  with  the 
people  of  God,  in  the  courts  of  his  house. — 
Heb.  x,  25;  and  to  avoid  the  company  of  the 
profane  and  ungodly. — Psalm  cxix,  115;  2  Cor. 
vi,  14-18. 

Q.  Are  these  all  the  duties  the  Christian  is 
especially  bound  to  perform  ? 


80  NEW   OBEDIENCE. 

A.  No;  lie  is  under  oMigation  to  perform 
every  duty,  to  tlie  full  extent  of  his  ability, 
wMcli  arises  out  of  his  relations  to  God  and  his 
fellow  creatures. — Matt,  v,  17-19. 

Q.  Where  can  we  find  what  these  duties  are? 

A.  In  the  Bible.  It  is  the  sufficient  and 
only  rule  of  faith  and  practice. — Isaiah  viii,  20 ; 
Psalm  xix,  7. 

Q.  Are  there  any  portions  of  Scripture  where 
there  are  summaries  of  these  duties  ? 

A.  Yes ;  an  epitome  of  Christian  duty  is 
found  in  Col.  iii  and  iv,  1-6 ;  and,  also,  in  Eph. 
V  and  vi ;  and  Kom.  xii. 

Q,  Are  believers  able,  of  themselves,  to 
perform  these  duties? 

A.  No ;  but  the  Holy  Spirit  is  promised  to 
enable  them  to  perform  all  their  duty. — Phil, 
ii,  12,  13 ;  John  xiv,  26.  Christ  has  said, 
"  without  me,'^  (i.  e.  without  my  spirit  dwelling 
in  you,)  "  ye  can  do  nothing."— John  xv,  5. 

Q.  What  is  the  conclusion  that  ungodly  men 
generally  draw  from  this  doctrine  of  the  neces- 
sary assistance  of  the  Spirit  ? 

A.  Since  the  Spirit  is  to  work  in  them,  both 


NEW   OBEDIENCE.  81 

to  will  and  to  do  the  pleasure  of  God,  they 
need  do  nothing  themselves. 

Q.  What  conclusion  does  the  Christian  deduce 
from  this  doctrine  ? 

A.  That  since  he  has  the  assistance  of  the 
Spirit,  he  is  able,  and  under  obligation  to  accom- 
plish much. 

Q.  Does  not  the  Holy  Spirit,  in  enabling  and 
persuading  the  Christian  to  perform  the  duties 
of  New  Obedience,  destroy  his  free  agency  ? 

A.  No  ;  the  Christian  voluntarily  engages  in 
the  performance  of  these  duties ;  they  are  his 
work.  The  Holy  Spirit  does  not  exercise  faith 
on  Christ,  neither  does  he  repent  of  sin ;  but  he 
produces  both  in  the  Christian  heart ;  and  the 
Christian  freely  exercises  them. — Eph.  ii,  8 ; 
Acts  V,  31. 

Q.  Can  we  not  be  Christians  without  a  con- 
stant continuance  in  the  performance  of  all 
these  duties  ? 

A.  No;  these  duties,  opposed  to  flesh  and 
blood  though  they  be,  must  uniformly  be  prac- 
ticed :  "  If  any  man,  (says  Christ,)  will  come 
after  me,  let   him  deny  himself,  take  up  his 


82  NEW   OBEDIENCE. 

cross,  and  follow  me." — Matt,  xvi,  24.  Without 
the  cross  there  is  no  crown. 

Q.  Is  the  performance  of  these  duties  a 
grievous  service? 

A,  It  is  to  the  unrenewed  nature ;  hence,  the 
performance  of  them  is  called  a  "  crucifying 
the  flesh."  But,  to  the  renewed  nature,  they 
are  easy  and  pleasant.  The  feeling  of  the 
renewed  heart  is,  ''I  will  delight  myself  in  thy 
commandments,  which  I  have  loved." — Psalm 
cxix,  47.  And  Christ  himself  has  declared, 
"  My  yoke  is  easy,  and  my  burden  is  light." 
Matt,  xi,  30. 

Q.  Must  we  give  evidence  to  Church  offi- 
cers of  our  observance  of  these  duties,  before 
we  can  claim  a  seat  at  the  table  of  our 
Lord? 

A.  Yes  ;  they  are  ''  stewards  of  the  mysteries 
of  God" — 1  Cor.  iv,  1 ;  and  judges  of  the  quali- 
fications of  members  in  the  Church. — Matt,  xvi, 
19.  Hence,  the  apostle's  declaration,  "  If  any 
man  obey  not  our  word,  by  this  epistle,  note 
that  man,  and  have  no  company  with  him." 
2  Thess.  iii,  l4. 


NEW   OBEDIENCE.  83 

Q.  Are  there  any  other  passages  which  prove 
the  authority  of  Church  officers? 

A.  Yes ;  many.  The  apostle,  in  his  epistle 
to  the  Corinthians,  tells  them,  not  only  not  to 
company  with,  but  also  not  to  eat  with  a  forni- 
cator, or  covetous  man,  an  idolater,  or  a  railer; 
and  urges  them  to  put  away  from  among  them 
such  a  wicked  person. — 1  Cor.  v,  11-13.  And 
Christ  himself  has  said,  "  If  an  offisnding  brother 
neglect  to  hear  the  Church,  he  is  to  be  ac- 
counted as  a  heathen  man  and  a  publican.^' 
Matt,  xviii,  17. 

Q.  Are  the  officers  of  the  Church  required  to 
judge  the  heart? 

A.  No;  God  judgeth  the  heart. — Kom.  ii,  16. 
Office  bearers  judge  only  the  outward  conduct, 
and  professed  principles.  "  By  their  fruits  ye 
shall  know  them,"  is  the  rule  laid  down  by 
Christ.— Matt,  vii,  20. 

Q.  Are  they  to  require  a  perfect  fulfillment 
of  every  duty  ? 

A.  Every  Christian  must  aim  at  perfection. 
Matt.  V,  48.  Yet  all  Christians,  in  this  life,  do 
not  attain  the  same  degree  of  perfection ;  but, 


84  NEW   OBEDIENCE. 

if  found  striving  after  it,  it  is  evidence  that 
they  are  on  the  Lord's  side. — 1  Cor.  ix,  26,  27. 
Hence,  such  should  have  access  to  his  ordi- 
nances, that  they  may  ohtain  more  strength  for 
the  warfare  in  which  they  are  engaged. — 1  Cor. 
X,  16. 

Q.  In  what  way  can  they  give  evidence  that 
they  are  striving  after  perfection  in  all  things  ? 

A.  By  growing  in  likeness  to  Christ.  And 
if,  at  any  time,  they  should  fall  by  the  power  of 
temptation,  they  must  evidence  their  repentance 
hy  turning  from  their  sin,  with  renewed  en- 
deavors to  conform  more  strictly  to  the  Lord's 
requirements. — Phil,  iii,  12. 

Q.  Are  those  whom,  in  the  judgment  of 
charity,  we  must  consider  Christians,  prepared 
at  all  times  to  observe  the  ordinance  of  the 
Supper  ? 

A.  No.  If  they,  for  the  time  being,  are 
living  in  the  neglect  of  any  known  duty,  or 
cherishing  any  principle  opposed  to  the  require- 
ments of  God's  law,  their  right  to  this  ordinance 
is  forfeited,  until  they  repent,  and  give  evidence 
of  their  repentance  by  sincere  obedience;  for 


NEW   OBEDIENCE.  85 

the  feast  must  be  kept,  not  witli  tlie  ''  leaven  of 
malice  and  wickedness,  but  witb  tbe  unleavened 
bread  of  sincerity  and  truth." — 1  Cor.  v,  8. 

Q.  Can  you  name  any  of  the  people  of  God 
that,  at  certain  periods  of  their  lives,  would 
have  been  unfit  to  sit  down  at  the  table  of  the 
Lord? 

A,  David,  while  living  in  adultery ;  Solomon, 
while  building  altars  to  strange  gods  ;  Peter, 
before  he  repented  of  denying  his  Lord ;  for  the 
ordinance  is,  at  least,  equally  holy  with  the 
Passover  under  the  Jewish  dispensation. 

Q.  Were  those  who  had  an  admitted  right  to 
eat  the  Passover,  sometimes  disqualified? 

A.  Those  who  were  on  a  journey,  or  under 
any  uncleanness,  were  not  allowed  to  eat  the 
Passover  at  the  time  appointed, — Numb,  ix, 
10-13. 

Q.  If  proper  evidence  of  correct  principles 
and  consistent  conduct  is  furnished,  can  Church 
officers  refuse  admittance  to  this  ordinance  ? 

A.  No  ;  all  who  are  baptized  in  a  Christian 
Church  can  claim  admittance  there,  as  their 
right,  if  they  give  evidence  of  their  qualification ; 


86  NEW   OBEDIENCE. 

and  those  keeping  them  back,  would  he  respon- 
sible for  preventing  them  from  fulfilling  their 
duty  of  remembering  Christ's  death. — 1  Cor. 
xi,  25. 

Q,  Is  good  standing  in  other  acknowledged 
evangelical  denominations  to  be  admitted  as 
proper  evidence  ? 

A.  Yes ;  if  they  require  the  same  qualifica- 
tions of  their  members.  But  if  officers  of  one 
denomination  consider  that  the  officers  of  an- 
other branch  of  the  Church,  admit  those  to 
membership  who  live  in  violation  of  what  they 
consider  a  precept,  or  in  opposition  to  what  they 
consider  a  principle  taught  in  the  Word  of  God ; 
to  admit  them,  in  ordinary  circumstances,  with- 
out other  evidence  than  mere  membership  in 
that  denomination,  would  be  a  violation  of  their 
duty. — Matt,  xviii,  17 ;  2  Thess.  iii,  14;  1  Cor. 
V,  11-13;  Kom.  xvi,  17. 

Q.  Do  you  then  say,  that  all  who  differ  from 
what  some  particular  denomination  may  consider 
taught  as  Christian  duty,  commit  sin  ? 

A.  If  that  particular  denomination  has  the 
correct    view   of    the    teaching    of    Scripture, 


NEW   OBEDIENCE.  87 

undoubtedly  others  are  wrong  in  not  obeying 
it.  Yet,  each  one  is  bound  to  adhere  to  what  he 
considers  taught  in  the  Scriptures  ;  for,  to  act  in 
any  other  way,  would  be  contrary  to  conscience, 
consequently,  sinful.  —  1  Tim.  i,  19 ;  1  Cor. 
viii,  12. 

Q.  Must  we  always  act  in  accordance  with 
our  conscience  ? 

A.  We  do  not  say  that  we  should  do  every- 
thing prompted  by  conscience ;  and  it  would  be 
wrong  to  do  many  things  not  objected  to  by 
conscience — 1  Cor.  viii,  13;  yet  we  say  we 
must  not  act  contrary  to  our  consciences. 

Q.  Why  would  it  be  wrong  to  act  contrary 
to  our  conscience  ? 

A.  Because  God  has  placed  it  in  our  nature 
as  a  guide,  and  we  have  no  authority  to  throw 
aside  this  guide ;  if  we  do,  we  can  not  avoid 
suffering  the  penalty,  or  the  punishment  of  an 
accusing  conscience. — Acts  xxiv,  16. 

Q.  Do  not  the  consciences  of  men  prompt  them 
sometimes  to  the  performance  of  wrong  actions  ? 

A.  Yes ;  as  in  the  case  of  those  who  have 
their  conscience  ''seared,"  and  the  professors  of 


S8  NEW   OBEDIENCE. 

false  religions.  These  are  often  prompted  by 
their  consciences  to  do  what  is  altogether 
opposed  to  the  teachings  of  Scripture. 

Q.  Do  they  then  sin  whether  they  obey  it  or  not? 

A.  Yes.  Hence  the  necessity  of  having  their 
consciences  enlightened  ;  and  then  to  act  in  ac- 
cordance with  its  dictates,  is  proper  and  right. — 
Kom.  ii,  14, 15. 

Q.  What  is  the  rule  by  which  we  must  try 
our  consciences  ? 

A,  The  Word  of  God.  It  alone  can  direct  us 
in  duty,  in  the  relations  we  sustain  to  God,  our- 
selves, and  our  fellow-creatures. — Isaiah  viii,  20. 

Q.  Will  God  accept  of  no  work,  as  duty,  ex- 
cept it  be  commanded  in  his  Word  ? 

A.  No ;  our  whole  duty  is  set  forth  in  the 
Scriptures. — Micah  vi,  8.  Nothing  is  left  for 
man's  devising ;  on  the  contrary,  the  doctrines 
and  commandments  of  men,  are  reprobated. — 
Matth.  XV,  19. 

Q.  May  we  perform  the  duties  commanded, 
yet  not  in  an  acceptable  manner  ? 

A.  Yes ;  we  may  perform  duties  proper  in  them- 
selves, yet  if  with  improper  motives,  or  without 


NEW   OBEDIENCE.  89 

confidence  in  their  rectitude,  ihej  would  be  sin- 
ful. "  Whatsoever  is  not  of  faith  is  sin  ;  "  and 
*'  without  faith  it  is  impossible  to  please  God." — 
Heb.  xi,  6. 

Q.  What  do  you  mean  by  "  faith,"  in  the 
sentence  quoted  ? 

A.  It  means,  confidence  ;  and  the  meaning  is, 
that  without  confidence  in  the  rectitude  of  the 
action  performed,  it  could  not  be  done,  so  as  to 
please  God. 

Q.  Can  the  Christian  of  himself  perform  any 
duty,  so  as  to  render  its  performance  pleasing  to 
God? 

A.  Ko  ;  the  words  of  Christ  are,  "  without 
me  ye  can  do  nothing." — John  xv,  5.  As  the 
branches  of  the  vine  require  nourishment  from 
the  parent  stem,  so  believers  need  grace  and 
strength,  from  Christ,  in  order  to  the  bringing 
forth  of  fruit  to  God. — John  xv,  1-5. 

Q.  Is  the  fact  that  believers  are  dependent  on 
Christ  a  reason  why  they  should  be  negligent  of 
duty  ? 

A.  No  ;  but  on  the  contrary,  feeling  that  his 
sufficiency  is  of  God  —  2  Cor.  iii,  5  —  he  ought 


90  NEW   OBEDIENCE. 

witli  all  tlie  more  diligence  to  follow  those  who, 
through  faith  and  patience,  inherit  the  promises. 
Heh.  vi,  12. 

Q.  Can  we  merit  pardon  of  our  sin  hy  a  strict 
performance  of  the  duties  included  in  the  ex- 
pression "  New  Obedience  ?  " 

A.  ISTo  ;  when  we  have  done  all  that  we  can 
do,  we  are  yet  unprofitahle  servants. — Luke  xvii, 
10.  Yet  the  good  works  of  believers  are  pleas- 
ing to  God. — Heb.  viii,  2o.  And  he  rewards 
them  both  in  this  life,  (Deut.  xxviii,  1-14 ; 
Matth.  V,  5  ;  Prov.  xiv,  34,)  and  that  which  is 
to  come. — Kom.  ii,  7  ;  Prov.  xxiv,  12. 

Q.  If  God  rewards  good  actions,  could  that 
reward  not  be  the  pardon  of  sin  ? 

A.  No ;  our  sins  can  only  be  pardoned  on 
account  of  the  satisfaction  rendered  by  Christ. — 
Kom.  iii,  20.  Our  own  works,  no  matter  what 
may  be  their  number  and  character,  can  give  no 
satisfaction  to  justice  ;  consequently  can  not 
merit  pardon  or  eternal  life. — ^Luke  xvii,  10. 

Q.  What  is  the  difference  between  receiving 
the  pardon  of  sin,  and  any  other  reward,  that 
may  be  promised  by  God  ? 


NEW   OBEDIENCE.  91 

A.  Pardon  of  sin  could  not  he  given  until  the 
law  was  made  honorable,  and  justice  satisfied. — 
Exod.  xxxiv,  6-7  ;  Nahum  i,  3.  But  pardon  of 
sin  being  obtained,  through  Christ,  degrees  of 
happiness  can  easily  be  given,  in  consistency  with 
justice. — 2  Cor.  ix,  6  ;  Dan.  xii,  3. 

Q.  Is  there  any  analogy  between  this  doctrine, 
and  God's  dealings  with  believers  on  earth  ? 

A.  Yes  ;  we  find  even  now,  that  those  who 
follow  on  to  know  the  Lord,  find  in  their  own 
experience,  the  fulfillment  of  the  promise,  "  Then 
shall  we  know.'' — Hosea  vi,  3.  And  those,  who 
trust  in  him,  experience  the  blessedness  of  so 
doing. — Psalm  xxxiv,  8. 

Q.  Is  this  also  true  in  reference  to  the  observ- 
ance of  the  sacrament  of  the  Supper  ? 

A.  Yes  ;  many  Christians  can  testify  that  in 
the  observance  of  that  ordinance,  they  ''  Sat 
under  Christ's  shadow  with  great  delight,  and 
his  fruit  was  sweet  unto  their  taste." — -Cant, 
ii,  3. 

Q.  Does  he  deal  with  unbelievers  in  the  same 
way? 

A.  Yes  ;  they  are  here  rewarded  according  to 


92  NEW   OBEDIENCE. 

their  works  —  the  industrious  are  prospered,  and 
the  slothful  come  to  poverty  ;  whatsoever  a  man 
sows,  that  he  surely  reaps. — Gal.  vi,  7. 

Q.  State  what  are  the  reasons  we  have  found, 
why  we  should  engage  in  the  performance  of  the 
duties  of  "  New  Obedience?  " 

A.  We  must  perform  these  duties,  because  by 
so  doing  we  evidence  our  qualifications  for  observ- 
ing the  ordinance  of  the  Supper. — 1  John  ii,  3. 
Strengthen  our  assurance  that  we  are  Christ's. 
1  John  ii,  14.  Increase  our  knowledge. — 2  Pet. 
i,  8.  Glorify  God. — John  xv,  8.  Stop  the 
mouths  of  adversaries. — ^1  Pet.  ii,  15.  Edify  our 
brethren. — Matth.  v,  1 6.  And  increase  our  own 
sanctification, — 1  John  ii,  5.  Because  the  Holy 
Spirit  is  promised  to  assist  us. — Phil,  ii,  12-13. 
And  the  neglect  of  these  duties  is  punished,  both 
here  and  hereafter. — Num.  xx,  12  ;  Matth.  xxv, 
42-43.  And  the  observance  rewarded,  here  and 
hereafter. — Deut.  xxviii,  15  ;  Matth.  v,  5  ;  xxv, 
35,  36. 


CHAPTER  YI 


THE  STATE  OF   HEART  NECESSARY  TO  WORTHILY 
PARTAKING  OF  THE  ORDINANCE  OF  THE  SUPPER. 

"  He  did  evil,  because  he  prepared  not  his  heart  to  seek  the  Lord." 

Q.  What  is  the  state  of  heart  which  the  Chris- 
tian should  possess  at  the  "  Lord's  tahle  ?  " 

A.  He  should  have  a  feeling  of  dependence 
on  Christ,  humility,  sorrow  for  sin,  love  and  joy, 
and  desire  for  the  Spirit's  influence. — Cant, 
iv,  16. 

Q.  What  do  you  understand  by  a  feeling  of 
dependence  on  Christ? 

A.  That  feeling  which  the  apostle  describes, 
in  the  expression,  "■  Having  no  confidence  in  the 
flesh,"  and  '^  Counting  all  things  but  loss,  for 
Christ ; "  a  feeling  that  in  ourselves  there  is  no 


94       STATE   OF   HEART   FOR  THE   CHRISTIAN. 

hope,  but  sufficiency  of  righteousiiess,  and 
strength,  in  Christ. — Isaiah  xlv,  24. 

Q.  Can  this  dependence  be  exercised  without 
assurance  of  God's  love? 

A.  Yes  ;  the  believer  may,  and  often  does, 
cling  to  Christ  amid  doubts  and  darkness  ;  it  is 
then  that  he  specially  needs  to  cast  himself  on 
the  Lord.  Hence  the  exhortation  of  the  pro- 
phet :  "  Let  him  who  walketh  in  darkness,  and 
hath  no  light,  trust  in  the  Lord,  and  stay  him- 
self upon  his  God." — Isaiah  1,  10. 

Q.  Is  assurance  that  we  are  the  people  of 
God,  that  we  have  a  saving  interest  in  Christ, 
necessary  in  the  observance  of  this  ordinance  ? 

A.  It  is  desirable  and  beneficial,  at  all  times, 
to  the  Christian,  yet  not  essential  to  his  salva- 
tion. The  relation  of  father  and  son  can  not  in 
any  way  be  effected  by  the  ignorance  of  the 
latter  ;  yet  it  might  be  productive  of  much  hap- 
piness to  the  son,  to  have  his  ignorance  removed. 

Q.  Why  is  this  dependence  necessary,  in  ap- 
proaching the  table  of  the  Lord  ? 

A.  Without  this  feeling  of  dependence,  we 
could   not   properly  estimate   our   need  of  an 


STATE   OF   HEART   FOR   THE   CHRISTIAN.        95 

interest  in  the  covenant  of  grace.  Hence,  we 
could  not  gratefully  desire  and  receive  its  seal. 
Matth.  ix,  12. 

Q.  What  do  you  understand  by  a  feeling  of 
humility  ? 

A.  It  is  that  feeling  which  prompts  the  ex- 
pression, "  I  am  less  than  the  least  of  all  saints,'^ 
and  which  leads  its  subjects  to  beg  for  pardon, 
wholly  as  a  gift  of  grace. 

Q.  What  is  the  difference  between  the  feel- 
ing of  dependence  on  Christ,  and  humility  ? 

A.  The  former  is  produced  by  a  contempla- 
tion of  the  absolute  need  and  suitableness  of 
Christ ;  the  other  by  looking  upon  our  own  vile- 
ness. 

Q.  Is  the  possession  of  the  grace  of  humility 
pleasing  to  God  ? 

A.  Yes  ;  he  declares  that  he  delights  to  dwell 
with  him  who  is  of  an  humble  and  contrite  heart, 
and  who  trembleth  at  his  word. — Isa.  Ixvi,  2. 

Q.  Had  the  disciples  of  our  Lord  any  of  this 
humility  when  they  surrounded  the  table  at  the 
first  institution  of  this  ordinance? 

A.  Yes ;  as  is  evident  from  the  suspicion  with 


96       STATE   OF  HEART   FOR  THE   CHRISTIAN. 

whicli  they  viewed  their  own  character.  When 
Christ  said  one  of  these  should  he  tray  him,  they 
began,  every  one  of  them,  to  say,  "Lord,  is  it  I?" 
Matth.  xxvi,  22. 

Q,  What  do  you  understand  by  a  feeling  of 
sorrow  for  sin  ? 

A.  I  understand  that  feeling  of  pain  which  is 
produced  by  the  thought  that  we  are  sinners, 
and  which  fills  its  subject  with  carefulness,  in- 
dignation, vehement  desire,  and  revenge  against 
sin.— 2  Cor.  vii,  10,  11. 

Q,  Why  is  sorrow  for  sin  necessary  in  ap- 
proaching the  table  of  the  Lord  ? 

A,  Without  such  a  sense  of  sin  as  produces 
sorrow,  we  could  not  appreciate  the  worth  of 
Christ.  It  is  when  the  believer  sees  his  own 
nothingness  and  utter  helplessness  on  account  of 
sin,  that  he  realizes  the  value  of  the  knowledge 
which  is  found  in  Christ. — Phil,  iii,  7,  8. 

Q.  Is  confidence  in  self  incompatible  with 
confidence  in  Christ? 

A.  Yes ;  trusting  in  ourselves  is  altogether 
opposed  to  trusting  in  Christ.  "  We  have,"  says 
the  apostle,  "•  the  sentence  of  death  in  ourselves, 


STATE  OF  HEAET  FOR  THE  CHRISTIAN.       97 

that  we  may  not  trust  in  ourselves,  but  in  God." 
2  Cor.  i,  9.  The  Pharisee  who  accompanied  the 
publican  to  the  temple  to  pray,  trusted  in  him- 
self, but  not  in  Christ.  It  was  otherwise  with 
the  publican,  and  he  received  the  blessing. — 
Luke  xviii,  11,  12. 

Q.  What  do  you  understand  by  a  feeling  of 
love  to  Christ  ? 

A.  That  high  appreciation  which  is  produced 
in  the  heart,  when  we  properly  apprehend  his 
love  for  us. — 1  John  iv,  19. 

Q,  How  does  this  love  manifest  itself? 

A.  By  obedience  to  the  commandments  of 
Christ,  John  xix,  23 ;  and  also  by  un wearily 
seeking  nearness  and  communion  with  him, 
Cant,  iii,  1,  2 ;  and  loving  the  objects  of  his 
love. — 1  Thess.  iv,  9. 

Q.  Why  is  this  love  necessary  to  worthy  com- 
municating ? 

A.  Because  this  ordinance  is  a  feast  of  love. 

To  stir  up  a  loving  remembrance  of  Christ,  is 

the  end  of  its  institution.     It  was  not  instituted 

to  convert  sinners,  but  to  deepen  the  love  of 

saints. — 1  Cor.  xi,  24,  25. 
8 


98       STATE   OF  HEART  EOR  THE   CHRISTIAN. 

Q,  What  do  you  understand  by  a  feeling  of 
joy,  in  approaching  the  table  of  the  Lord? 

A.  I  understand  that  calm  serenity  of  soul, 
that  gladsome  rest  in  Christ,  which  results  from 
a  proper  apprehension  of  his  character,  1  John 
i,  4,  and  which  the  apostle  possessed  when  he 
said,  "  I  am  filled  with  comfort,  I  am  exceeding 
joyful  in  all  my  tribulations." — 2  Cor.  vii,  4. 

Q.  Why  is  this  feeling  necessary  in  the  ob- 
servance of  the  Supper  ? 

A.  Because  by  it  we  manifest  our  confidence 
in  the  work  which  Christ  has  accomplished. — 
Isa.  Ixi,  10.  It  is  also  becoming,  in  view  of  the 
near  manifestation  of  Christ  to  his  people  in  the 
Supper. — Matth.  ix,  15. 

Q.  Are  these  feelings  of  dependence,  humility, 
sorrow  for  sin,  love,  and  joy,  all  to  be  exercised 
every  time  we  approach  the  table  of  the  Lord  ? 

A.  It  is  essential  that  the  Spirit  who  pro- 
duces them  be  in  our  heart,  and  our  souPs  pros- 
perity depends  much  on  their  exercise ;  yet  the 
believer  may  not  be  able  to  detect,  at  all  times, 
their  working  in  his  heart.  If  any  of  them  be 
distinctly  apprehended,  with  thankfulness  their 


STATE   OF  HEART  FOR  THE   CHRISTIAN.       99 

subject  should  draw  near,  to  draw  water  out  of 
this  "  well  of  salvation/^  to  have  his  graces  ex- 
cited by  this  means  of  grace. — John  vi,  37. 

Q.  What  should  be  the  subject  of  the  believ- 
er's meditations  at  the  table  of  the  Lord  ? 

A.  He  should  meditate  on  the  death  of  Christ, 
which  this  ordinance  "  shows  forth :'' — the  ne- 
cessity of  it,  Heb.  ix,  22 ;  the  nature  of  it,  Isa. 
liii,  5 ;  the  truth  of  it,  1  Cor.  xv,  3 ;  its  adapt- 
ation to  our  necessities,  1  John  i,  7 ;  and  the 
infinite  love  which  originated  it,  Eph.  v,  25. 

Q.  Why  should  the  believer  meditate  on  the 
necessity  of  the  death  of  Christ  ? 

A.  If  he  is  not  convinced  of  the  necessity  of 
the  atoning  sacrifice  of  Christ,  he  could  in  no 
degree  realize  its  value ;  hence  could  not  engage 
with  delight  in  commemorating  it. 

Q.  Why  should  the  communicant  meditate 
upon  its  nature  ? 

A,  That  his  views  of  the  holy  and  just  char- 
acter of  God,  and  his  abhorrence  of  sin,  may  be 
increased  and  intensified. 

Q.  Is  a  view  of  the  nature  of  the  work  of 
Christ  adapted  to  produce  this  effect  ? 


100    STATE   OF  HEART  FOR  THE   CHRISTIAN. 

A.  Yes.  A  knowledge  of  the  fact  that  Christ 
must  bear  our  griefs  and  carry  our  sorrows,  be 
stricken,  smitten  of  God,  and  afflicted,  Isa.  liii,  4, 
in  order  that  we  might  be  made  righteous,  2  Cor. 
V,  21,  presents  clearly  before  us  God^s  holiness 
and  justice,  and  his  abhorrence  of  sin. 

Q.  Why  should  we  meditate  on  the  truth  of 
Christ's  death? 

A.  Without  a  confident  belief  of  the  truth  of 
his  death,  and  also  of  his  resurrection,  we  could 
not  have  a  sure  ground  of  hope  in  reference  to 
our  souFs  safety ;  for  if  Christ  has  not  died  and 
risen  again,  ^'  our  faith  is  vain,  we  are  yet  in 
our  sins.'' — 1  Cor.  xv,  14. 

Q.  Why  should  we  meditate  on  its  adaptation 
to  our  necessities  ? 

A.  It  is  a  perception  of  its  entii-e  adaptation 
to  meet  all  our  necessities,  that  produces  in  us  a 
confidence  in,  and  enables  us  the  more  boldly  to 
"  show  forth  his  death."  It  is  when  we  are  per- 
suaded that  the  blood  of  Christ  cleanseth  from 
all  sin,  1  John  i,  7,  that  we  are  willing  publicly 
to  declare  that  qur  hope  and  confidence  are 
placed  in  him. 


STATE   OF  HEART   FOR  THE   CHRISTIAN.     101 

Q.  In  what  does  the  adaptation  of  the  work 
of  Christ  specially  consist  ? 

A.  In  the  abundant  provision  made  to  save 
those  who  trust  in  it,  both  from  the  power  and 
the  penalty  of  sin ;  that  is,  it  amply  provides 
both  justification  and  sanctification. — 1  Cor.  vi, 
11. 

Q.  Why  should  we  meditate  upon  the  great 
love  which  originated  it  ? 

A.  That  by  the  contemplation  love  may  be 
produced  in  our  own  hearts.  "  We  love  God, 
because  he  first  loved  us.^^ — 1  John  iv,  19. 

Q.  In  what  manner  should  we  meditate  upon 
these  subjects  ? 

A.  With  deep  humility,  Matth.  viii,  8;  and 
with  prayer  that  God  would  send  forth  his  light 
and  truth,  to  lead  us  in  the  way  of  truth. — 
Psalm  xliii,  3. 

Q.  What  will  be  the  effect  of  realizing,  in 
some  good  degree,  the  adaptation  of  Christ  as 
the  sinner's  Saviour? 

A.  A  desire  to  observe  all  the  ordinances  of 
his  house,  and  to  implicitly  trust  in  the  provi- 
sions of  his  grace. — Psalm  xliii,  4,  5. 


102     STATE  OF  HEART  EOR  THE  CHRISTIAN. 

Q.  Does  the  Christian  always  possess  the 
same  state  of  heart  ? 

A.  No;  it  varies,  just  as  it  did  before  his 
conversion,  although  perhaps  not  in  the  same 
degree,  nor  with  the  same  frequency.  Yet  at 
one  time,  he  is  full  of  gratitude,  and  possesses 
feelings  of  self-dedication — Psalm  cxix,  59-60; 
at  another  time,  forgetful  of  his  profession,  and 
high  calling,  he  cherishes  sin  in  his  heart. — 
2  Sam.  xi,  3. 

Q,  If  he  be  a  Christian,  does  it  matter  what 
state  of  heart  he  possesses,  when  he  comes  to 
the  table  of  the  Lord  ? 

A.  Yes ;  for  the  observance  of  the  ordinance 
externally,  without  God's  blessing,  avails  no- 
thing, and  God  will  not  bless,  if  iniquity  be 
regarded  in  the  heart. — Psalm  Ixvi,  18. 

Q.  Must  we  altogether  be  free  from  sin,  be- 
fore we  can  expect  the  blessing  of  God  on  the 
performance  of  our  duty  ? 

A.  ISFo  ;  but  we  must  not  be  lovers  of  sin  ;  the 
people  of  God  may,  as  the  apostle  expresses  it, 
be  "  sold  under  sin,"  but  if  they  "  sell  them- 
selves to  do  iniquity,"  God  can  not  bless  them. 


STATE   OF  HEAET  FOR  THE  CHRISTIAN.    1 

Q.  State  tben  wliat  are  tlie  feelings  of  heart, 
whicli  tlie  Christian  should  aim  specially  to  pos- 
sess, when  approaching  the  table  of  the  Lord. 

A.  A  dependence  on  Christ,  and  confidence  in 
his  work. — Psalm  Ivi,  54.  Humility  of  soul, 
and  sorrow  for  sin. — Luke  xviii,  13-14.  Love 
to  God,  and  our  fellow-men. — Psalm  cxlv,  20 ; 
1  Peter  i,  22.  Joy  in  the  sufficiency  of  Christ, 
and  desire  for  the  Spirit's  influences. — 1  Peter 
i,  8 ;  Cant,  iv,  6. 


CHAPTEE  YII 


THE  NATURE  OF  THE  "  BENEFITS  ^^  THAT  EESULT 
FROM  A  PROPER  OBSERVANCE  OF  THE  SACRA- 
MENT OF  THE  SUPPER. 

"Bear  mucli  fnxit,  so  shall  ye  be  my  disciples." 

Q.  What  are  some  of  tlie  benefits,  resulting 
from  a  proper  observance  of  this  ordinance  ? 

A.  If  we  worthily  observe  this  ordinance,  our 
faitb  is  strengthened,  our  love  increased,  our 
repentance  deepened,  our  hatred  to  sin,  and 
knowledge  of  its  nature,  increased;  and  our 
estimate  of  the  worth  of  the  immortal  soul, 
heightened. 

Q.  In  what  way  does  it  strengthen  our  faith  ? 

A,  The  fact  that  such  an  ordinance  is  ob- 
served, is  evidence  indisputable  of  the  death  of 
Christ,  and  the  elements  used  sensibly  present 


BENEFITS   OF  WOETHILY  COMMUNICATING.    105 

before  our  minds,  tlie  object  of  that  death ; 
thus  we  have  a  foundation  for  the  exercise  of 
our  faith,  and  faith  is  strong  in  proportion  to 
the  strength  of  its  foundation. 

Q.  How  do  you  illustrate  this  doctrine,  that 
faith  is  strong,  in  proportion  to  the  strength  of 
its  foundation  ? 

A.  If  an  incident  is  reported  to  us,  as  having 
occurred  at  a  certain  time,  in  a  particular  place, 
the  foundation  on  which  we  credit  the  report,  or 
in  other  words,  build  our  faith,  is  the  testimony 
we  have  received,  regarding  the  occurrence ;  now 
in  proportion  to  our  perception  of  the  strength, 
or  reliableness  of  the  testimony,  in  the  same 
proportion  our  faith  or  certainty  in  the  truth, 
that  such  an  event  has  occurred,  is  increased. 

Q.  But  in  what  way  does  the  observance  of 
the  ordinance  of  the  "  Supper,"  increase  our  cer- 
tainty, regarding  the  sufficiency  of  the  work  of 
Christ? 

A.  The  appointment  of  this  ordinance,  for  the 
benefit  of  believers,  is  evidence  of  his  love ;  its 
preservation  in  the  Church,  is  evidence  of  his 
power ;    and  the    elements   used,  prefigure   its 


106   BENEFITS   OF  WORTHILY   COMMUNICATING. 

adaptation  to  our  nature.  And  if  tlie  love, 
power  and  adaptation  of  Christ  as  a  Saviour,  be 
realized,  we  can  not  doubt  of  tbe  sufficiency  of 
bis  work. — John  x,  28. 

Q.  In  what  way  does  tbe  observance  of  tbis 
ordinance  increase  our  love  ? 

A.  Its  observance  sensibly  presents  before  our 
minds,  tbe  sufi'erings  of  Christ — and  tbe  fact 
tbat  be  endured  sucb  sufferings,  on  our  bebalf, 
is  indisputable  proof  of  bis  love — Eom.  v,  8 ; 
and  tbe  contemplation  of  bis  love,  begets  love  in 
us. — 1  Jobn  iv,  19. 

Q.  Is  it  beneficial  to  tbe  Christian  to  have  bis 
love  for  God  increased  and  strengthened  ? 

A.  Without  love  to  God  he  could  not  be  a 
Christian — 1  Cor.  xvi  22  ;  and  in  proportion  to 
the  extent  of  tbat  love,  is  bis  filial  confidence — 
1  Jobn  iv,  18  ;  and  when  filial  confidence  in  God 
is  attained,  we  are  made  possessors,  on  earth,  of 
a  joy  tbe  world  can  neither  give  nor  take  away, 
a  joy  unspeakable,  and  full  of  glory. — 1  Pet.  i,  8. 

Q.  In  what  way  is  our  repentance  deepened 
by  tbe  observance  of  tbis  ordinance? 

A.    To  look    upon    Christ   as   the  "pierced 


BENEFITS   OF  WORTHILY  COMMUNICATING.  107 

one/'  leads  to  mourning — Zech.  xii,  10;  and 
this  we  do,  in  a  special  manner,  in  tlie  ordinance 
of  tlie  Supper ;  a  contemplation  of  his  agonizing 
death,  as  the  effect  of  sin  can  not  but  fill  us  with 
a  holy  hatred  of  its  nature. 

Q.  Is  deepening  of  repentance  a  thing  to  be 
desired  by  the  Christian  ? 

A,  Yes ;  if  he  would  obtain  nearness  to  God, 
and  receive  the  abundant  consolations  of  his 
grace,  for  God  ^'  knows  the  proud  afar  off,''  but 
delights  to  dwell  with  the  broken  heart,  and  the 
contrite  spirit,  and  healeth  and  bindeth  up  their 
wounds. — Psalm  xxxiv,  18  ;  cxlvii,  3.  - 

Q.  How  does  the  observing  of  this  ordinance 
increase  our  hatred  to  sin,  and  our  knowledge 
of  its  nature  ? 

A.  The  emblematic  representation  of  the  suf- 
ferings of  Christ,  in  this  ordinance,  can  not  fail 
to  impress  upon  our  minds,  the  odious  nature  of 
sin,  and  perceiving  its  nature,  we  can  not  but 
be  filled  with  hatred  toward  it. 

Q.  Is  the  increase  of  the  knowledge  and 
hatred  of  sin,  a  thing  to  be  desired  ? 

A.  Yes ;  when  we  discover  the  deadly  nature 


108  BENEFITS   OE  WORTHILY  COMMUNICATING. 

of  our  disease  we  see  then  tlie  need  of  a  Ptiysi- 
cian. — Matt,  ix,  12.  Now  a  knowledge  of  the 
nature  of  sin,  is  equivalent  to  a  discovery  of  our 
miserable  condition,  and  necessary  to  compel  us 
to  absolute  dependence  on  the  "  Physician  of 
souls,  "  and  to  fill  us  with  hatred  of  sin ;  and 
hatred  of  sin  is  absolutely  necessary  to  our  for- 
saking it  and  desiring  holiness. 

Q.  In  what  way  does  the  proper  observance 
of  this  ordinance  increase  our  estimate  of  the 
soul's  worth  ? 

A.  We  have  in  this  ordinance  vividly  pre- 
sented to  our  minds  the  estimate  put  upon  it, 
by  God  its  Creator,  who,  to  deliver  it  from  the 
power  and  penalty  of  sin,  ^'  spared  not  his  only- 
begotten  and  well-beloved  Son.'' — John  iii,  16. 

Q.  What  would  be  the  effect  upon  us,  of  hav- 
ing in  some  degree,  a  proper  estimate  of  the 
soul's  worth  ? 

A.  We  would  be  more  careful  of  its  interests, 
more  desirous  of  securing  its  eternal  safety ;  and 
a  consciousness  of  possessing  such  a  treasure, 
would  inspire  us  with  a  feeling  of  dignity 
and  responsibility,  that  would  be  a  safeguard, 


BEISTEFITS  OF  WORTHILY  COMMUNICATING.  109 

against  many  of  the  "wiles  of  the  wicked 
one." 

Q.  Does  a  feeling  of  responsibility  and  dig- 
nity, nerve  against  temptations  ? 

A.  Yes ;  an  excellent  illustration  of  this  is 
found  in  the  history  of  JSTehemiah,  who,  when 
tempted  to  desert  the  work  of  the  Lord,  an- 
swered, "  Should  such  a  man  as  I  flee  ?" — 
JSTeh.  vi,  11. 

Q.  Are  there  any  other  effects  following  a 
proper  estimate  of  the  soul's  worth  ? 

A.  Yes.  It  is  contrary  to  our  nature  to 
despise  anything  considered  hy  us  as  valuable. 
Hence,  having  before  our  minds  a  high  estimate 
of  the  worth  of  the  immortal  soul,  we  could  not 
despise  our  fellow  men,  possessors  of  this  valu- 
able thing. 

Q.  Is  this  doctrine  illustrated  in  the  life  of 
the  Christian  ? 

A.  Yes ;  the  history  of  our  world  shows,  that 
just  in  proportion  to  the  influence  of  Chris- 
tianity, philanthropy  toward  our  race  has  mani- 
fested itself.     The  change  in  the  conduct  of 


110    BENEFITS  OF  WORTHILY  COMMUNICATING. 

Saul,  (afterward  tlie  Apostle  Paul,)  sliows  tlie 
working  of  this  principle. 

Q.  What  was  that  change  ? 

A,  Before  his  conversion,  he  madly  per- 
secuted the  Christians,  and  he  was  without  care 
or  feeling  regarding  the  interests  of  their  souls. 
Acts  ix,  1.  But,  after  his  conversion,  he  was 
willing  to  suffer  death,  "  as  an  accursed  one," 
to  secure  the  safety  of  the  souls  of  even  his 
hitterest  enemies. — Eom  ix,  3. 

Q.  Is  this  the  only  way  the  ohservance 
of  this  ordinance  induces  the  love  of  man- 
kind? 

A.  No.  The  fact  that  in  this  ordinance  we  have 
clearly  presented  before  our  minds  "  the  great 
love  wherewith  Christ  loved  us"  in  common, 
leads  us  to  deduce  the  conclusion,  "  If  Glod  so 
loved  us,  we  ought  also  to  love  one  another." 
1  John,  iv,  11. 

Q.  Ought  we  not,  then,  to  cherish  special  love 
for  fellow  Christians  ? 

A.  Yes;  for  this  ordinance  is  the  token  of 
our  common  union  to  Christ — 1  Cor.   xi,  16; 


BENEFITS  OF  WORTHILY  COMMUNICATING.     Ill 

and,    also,    of  our  union  one   toward    another. 

1  Cor.  X,  17. 

Q.  But  does  not  hatred  often  exist  among 
those  who  profess  to  he  in  union  with  Christ  ? 

A.  Yes;  hut  never  hecause  they  think  each 
other  Christians ;  hut  hecause  they  conceive  each 
other  to  he  lacking  in  the  proper  evidence  of 
Christianity,  or  helying  their  profession,  hy 
hreaking,  or  conniving  at  the  hreach  of  some 
commanded  duty. 

Q.  Are  there  any  other  henefits  that  flow  to 
us  from  the  proper  ohservance  of  this  ordinance? 

A.  Yes;  it  is  a  source  of  consolation,  under 
the  trials  of  the  present  life.  It  supplies  com- 
fort, under  the  consciousness  of  guilt,  and  under 
a  sense  of  our  weakness  and  danger. 

Q.  In  what  way  is  it  a  source  of  consolation 
under  the  trials  of  the  present  life  ? 

A.  K  properly  ohserved,  it  gives  us  confi- 
dence in,  and  a  foretaste  of  the  hlessedness 
implied  in  the  promise,  "  Our  light  affliction, 
which  is  hut  for  a  moment,  worketh  for  us  a  far 
more  exceeding  and  eternal  weight  of  glory." 

2  Cor.  iv,  17. 


112    BENEFITS  OP  WORTHILY  COMMUNICATING. 

Q.  Is  this  tlie  only  way  in  wliicli  it  ministers 
consolation  ? 

A.  No;  by  contemplating  in  tlie  ordinance 
tlie  value  attached  to  our  spiritual  welfare,  by 
our  divine  Eedeemer,  we  are  led  to  put  a  lesser 
estimate  on  earthly  things ;  hence,  we  feel  less 
sorrow  at  being  deprived  of  them. 

Q.  Is  this  fact  found  to  be  true  in  the  history 
of  men  ? 

A.  Yes ;  it  is  a  truth  indisputable,  that  while 
men  of  the  world  have  refused  to  be  comforted, 
and  have  even  become  insane,  and  sometimes 
committed  suicide,  at  the  loss  of  worldly  posses- 
sions, yet  the  Christian,  when  his  faith  was  in 
proper  exercise,  with  contentment  and  calmness, 
under  the  same  dispensation,  would  declare,  "  It 
is  the  Lord;  let  him  do  what  seemeth  him 
good/^ — 1  Sam.  iii,  18. 

Q.  In  what  way  does  the  observance  of  this 
ordinance  supply  comfort  under  the  conscious- 
ness of  guilt? 

A.  It  sensibly  sets  before  us  the  reality  of 
the  sacrifice  made  for  sin,  and  the  fact  that  that 
sacrifice  has  been  accepted  by  God ;  hence,  we 


BENEFITS  OF  WORTHILY  COMMUNICATING.     113 

deduce  the  conclusion,  tliat  we  may  safely  trust 
to  it  for  pardon  of  sin,  and  reconciliation  with 
God. 

Q.  In  what  way  does  the  ohservance  of  this 
ordinance  set  hefore  us  the  reality  of  the  accept- 
ance of  the  work  of  Christ  ? 

A.  The  preservation  of  this  ordinance  in  the 
Church — yea,  the  preservation  of  the  Church 
itself — is  owing  to  the  fact,  that  Christ  is 
exalted  "  head  over  all  things  to  the  Church." 
Eph.  i,  22.  And  his  exaltation  is  proof  of  the 
acceptance  of  his  work ;  for  it  was  part  of  the 
reward  promised  to  him  when  his  work  on  earth 
should  he  accomplished. — Heh.  xii,  2. 

Q.  How  does  the  ohservance  of  this  ordinance 
supply  us  with  comfort  under  a  sense  of  our 
weakness  and  danger  ? 

A.  We  have,  hoth  in  the  nature  and  time  of 
the  institution  of  this  ordinance,  clear  evidence 
of  the  love  and  care  of  Christ  for  his  people ; 
evidence  that  he  knows,  and  is  careful  to  pro- 
vide for  the  weakness  and  the  waywardness 
of  those  engaged  in  the  conflict  with  sin ;  and 
this  thought,  when  fully  perceived,  comforts  the 


114    BENEFITS  OF  WORTHILY  COMMUNICATING. 

heart  of  tlie  desponding  believer.  —  Heb.  iii, 
15,  16. 

Q,  What  are  the  benefits  we  have  found 
result  from  a  proper  observance  of  this  ordi- 
nance ? 

A.  The  strengthening  of  our  faith,  and  the 
increasing  of  our  love  for  Christ ;  the  deepening 
of  our  repentance,  and  the  augmentation  of  our 
hatred  to  sin,  and  knowledge  of  its  nature  ;  the 
heightening  our  estimate  of  the  value  of  the 
immortal  soul;  the  inducing  of  love  for  man- 
kind, but  especially  Christians  ;  the  supplying 
of  consolation  under  temporal  trials,  and  of 
comfort  under  a  sense  of  weakness  and  danger. 

Q.  What,  then,  is  the  conclusion  we  deduce 
from  the  facts  stated  in  the  various  chapters  ? 

A.  That  we  ought,  as  intelligent  and  respon- 
sible beings,  to  use  every  effort  to  obtain  the 
necessary  qualifications,  and  then  heartily  en- 
gage in  celebrating  the  ordinance  of  the 
"Lord's  Supper." 


ESSAY 


ON    THE    RELATIONS 


BAPTIZED    YOUTH 


CHURCH 


BY 

REV.  JOSEPH  CLAYBAUGH,  D.  D. 


'  I  will  be  a  God  to  thee  and  thy  seed. 


ESSAY 

ON   THE 

EELATIONS  OF  BAPTIZED  YOUTH 
TO    THE    CHUECH. 


This  world  is  continually  clianging  its  inha- 
bitants :  ''  One  generation  passeth  away,  and  an- 
other generation  cometh;  "but  the  world  abide th 
forever."  What  is  true  of  the  world  at  large,  is 
true  of  every  community  in  it :  the  children  are  to 
take  the  place  of  their  fathers  ;  and,  if  there  are 
no  children  to  do  so,  the  community  must  cease  to 
exist.  Also,  the  prosperity  of  any  community 
depends  on  the  character  of  the  succeeding 
generations.  If  in  the  State,  for  example,  the 
rising  generation  grows  up  enlightened,  patri- 
otic, and  virtuous,  the  State  will  prosper;  other- 
wise, it  must  decline.     So  sensible  of  this  have 


118  ESSAY   ON   THE   RELATIONS   OF 

all  well-regulated  governments  been,  tliat  they 
liave  bestowed  mucli  pains,  tbougii  far  less  than 
requisite,  on  the  education  of  their  youth. 

These  principles  apply  to  the  Church.  God 
gives  the  Church  a  seed, — his  promise  is  to  that 
seed  as  well  as  to  the  fathers — and,  hy  this 
seed,  the  Church  is  perpetuated,  while  the 
fathers  are  removed. 

But,  on  looking  over  the  Church,  a  painful 
fact  meets  our  eyes — one  which  does  not  occur 
in  any  other  well  regulated  community :  a  large 
portion  of  her  youth,  as  they  rise,  go  over  to  the 
enemy.  We  see,  as  a  general  fact,  the  children 
of  the  Church,  till  they  arrive  to  something  like 
years  of  maturity,  apparently  insensible  of  their 
peculiar  relations  to  the  Church,  and  of  their 
peculiar  rights,  privileges,  and  duties,  as  her 
children.  Too  generally,  they  pass  through  the 
years  of  childhood  and  of  early  youth,  uncon- 
scious that  they  should  now  maintain  a  char- 
acter, and  prepare  themselves  to  act  a  part 
through  life,  far  different  from  that  of  the 
children  of  the  world.  They  count  themselves 
not  members  of  the  Church,  till  admitted  to  a 


BAPTIZED  YOUTH   TO   THE   CHTJECH.        119 

seat  at  the  Lord's  table.  This  is  usually  called 
joining  the  Church,  as  if  they  were  not  mem- 
hers  before.  Previously  to  this,  they  feel  as  if 
the  Church  had  no  jurisdiction  over  them,  and 
that  they  are  at  liberty  to  live,  as  other  young 
people,  in  the  ways  of  their  own  hearts,  and 
after  the  sight  of  their  own  eyes.  They  never 
dream,  that,  by  continuing  impenitent  and  care- 
less, they  contract  peculiar  guilt;  and,  should 
they  fall  into  immoral  practices,  or  forsake  the 
house  of  God,  they  would  consider  it  a  stretch 
of  power  in  the  Church  to  look  after  them. 

Instead  of  growing  up  with  the  spirit  and 
character  of  citizens  in  the  commonwealth  of 
Israel,  appreciating  their  privileges,  and  feeling 
their  responsibilities,  they  grow  up  with  the 
spirit  and  character  of  the  world.  Instead  of 
considering,  that  to  "  show  forth  the  Lord's 
death "  is  a  duty  and  privilege,  for  the  early 
performance  and  enjoyment  of  which  they 
should  be  prepared,  by  early  becoming  ac- 
quainted with  the  Saviour,  and  believing  on  his 
name,  they  look  upon  it  as  a  duty  which  will 
not  devolve  upon  them  till  they  are  fully  grown 


120  ESSAY  ON  THE   RELATIONS  OF 

up ;  and  that  then  a  few  months'  serious  deport- 
ment, with  attention  to  the  Bible  and  the 
catechism,  will  fit  them  to  make  a  profession  of 
religion;  and,  consequently,  that  during  their 
childhood  and  youth,  they  may  indulge  in  the 
gayety,  levity,  and  follies  customary  with  per- 
sons of  their  age ;  provided  they  keep  clear  of 
those  few  flagrant  enormities  of  peculiar  and 
lasting  scandal,  for  which  they  would  have  to 
give  satisfaction  before  they  could  be  admitted 
to  the  Lord's  table. 

In  consequence  of  the  relation  and  standing 
of  children  in  the  Church  being  either  not  under- 
stood or  not  duly  appreciated,  the  instruction 
afforded  to  children  is  seldom  adapted  to  reach 
their  consciences ;  in  too  many  cases  they  are 
left  to  grow  up  in  ignorance,  and  left  to  their 
own  course,  in  hope  that  when  they  come  to  years 
*'  they'll  know  better,"  and  be  "  brought  in  ; '' 
and,  should  they  eventually  "  turn  out  wild," 
the  minister  is  blamed,  because  they  are  not 
converted.  But  where  instruction  is  not  alto- 
gether neglected,  it  is  attended  to  rather  as  a 
task,  without  any  very  definite  object,  and  there- 


BAPTIZED   YOUTH   TO   THE   CHURCH.         121 

fore  heartless,  and  uninteresting,  and  irksome. 
Serious  attention  to  divine  things  is  seldom  en- 
forced till  toward  adult  years,  and  perhaps  not 
even  then.  Care  is  seldom  exercised  to  lead 
children  to  maintain  a  holy  and  devout  life. 
Early  piety  is  indeed  a  rare  thing.  Eeligion  is 
usually  deferred  as  the  concern  of  riper  years. 
The  frivolities  and  vanities  of  youth  are  deemed 
allowahle.  A  prescriptive  right  is  felt  to  prosti- 
tute the  heart  to  sin  and  vanity,  hefore  it  is 
dedicated  to  the  Saviour.  When  the  period  for 
making  a  profession  of  religion  comes,  vain  and 
sinful  hahits,  perhaps  ungodly,  or  at  least 
ensnaring  and  emharrassing  connections,  are 
formed,  and  the  profession  of  religion  is  put  off, 
or,  if  made,  is  rather  a  mere  thing  of  course, 
in  compliance  with  custom  or  the  desire  and  ex- 
ample of  friends  ;  the  world  is  renounced  only 
in  form,  and  instead  of  "  Israelites  indeed,  in 
whom  is  no  guile,'^  we  too  often  have,  for  church- 
memhers,  those  who  strive  to  serve  God  and 
Mammon  ;  persons  who,  though  they  may  have 
the  form  of  godliness,  deny  its  power.     But  in 

many,   very   many   instances,    a  profession   of 
10 


122  ESSAY  ON  THE  RELATIONS  OF 

Christ  never  is  made ;  but  the  seed,  the  bap- 
tized members  of  the  Church,  turn  their  backs 
upon  her,  deny  the  Lord  Jesus  Christ,  in  whose 
name  they  were  baptized,  and  appear  in  the 
ranks  of  his  open  enemies.  Or,  if  they  con- 
tinue an  outward  respect  to  religion,  they  defer, 
and  defer  the  profession  of  Christ,  till  they  sink 
down  into  a  state  of  the  most  callous  insensi- 
bility. 

The  evil  is  increasing.  There  is  an  infidelity 
insidiously  stealing  into  the  Church,  and  cor- 
rupting her  youth,  particularly  in  our  cities  and 
larger  towns.  In  such  localities,  young  men 
rarely  make  a  profession  of  religon.  The  Chris- 
tian profession  is  chiefly  confined  to  the  other 
sex,  and  in  too  many  cases,  it  is  to  be  feared,  it 
is  with  them  a  mere  matter  of  fashion  and 
form. 

All  this  shows  the  necessity  of  directing 
attention  to  the  relation  of  baptized  youth  to 
the  Church,  and  their  consequent  duties  and 
obligations.  And  in  this  essay  it  is  my  desire 
to  bring  this  subject  under  the  serious  and 
prayerful  consideration  of  our  young  people. 


BAPTIZED  YOUTH  TO  THE   CHURCH.         123 

And,  my  clear  young  friends,  I  would  have 
you  to  lay  it  to  heart, 

That  you  aee  members  of  the  Church  of 
God,  as  truly  and  as  fully  as  your  parents. 
This  is  evident  from  the  names  hy  which  the 
Church  is  called  —  the  family  and  household  of 
God,  His  Mngdom,  the  commomvealth  of  Israel, 
the  Jjord^B  flocJc,  etc.  Does  not  the  family,  the 
household,  the  kingdom,  or  the  commonwealth, 
always  include  the  children  and  youth  that  may 
belong  to  it  ?  Are  they  not,  according  to  their 
ages,  members  of  the  body?  Are  not  the 
children  and  youth  of  our  free  and  favored 
commonwealth,  members  of  it,  and  partakers, 
according  to  their  ages,  in  its  peculiar  privi- 
leges and  institutions  ?  Accordingly,  Christ 
says  of  his  kingdom,  the  Church,  "  Suffer  little 
children,  and  forbid  them  not,  to  come  unto  me, 
for  of  such  is  the  kingdom  of  heaven.''  Are 
not  the  lambs  members  of  the  flock,  and  par- 
takers, ac<3ording  to  their  age,  of  its  food  and 
of  the  shepherd's  care,  and  in  estimating  its 
value,  its  wants,  and  its  treatment,  does  he  not 
take  them  into  the  account  ?     So,  of  Christ,  the 


124  ESSAY  ON  THE   RELATIONS   OF 

Grood  Slieplierd,  it  is  said,  "  He  shall  feed  his 
flock  like  a  skepherd ;  ke  skall  gatker  tke  lamls 
witk  kis  arms,  and  carry  tkem  in  kis  kosom.'' 
And  in  kis  ckarge  to  Peter,  a  ckarge  binding  all 
ministers  of  tke  Gospel,  ke  skows  kis  concern  for 
tkem  —  "  Feed  my  lamhs.^' 

In  tke  first  constitution  of  tke  Churck,  and 
its  separation  from  tke  world  by  a  visible  seal, 
God  included  ckildren  along  witk  tkeir  parents, 
and  took  care  tkat  tke  seal  of  memberskip 
skould  be  applied  to  tkem.  To  tke  fatker  of 
tke  faitkful  ke  said,  *'  I  will  be  a  God  to  tkee 
and  to  tky  seed  after  tkee  ; "  and  directed  kim 
to  circumcise  every  man-ckild  along  witk  kim- 
self,  as  a  token  of  tke  covenant  between  God  and 
tkem.  Tke  Gospel  was  preacked  to  Abrakam, 
in  tke  promise,  "  In  tkee  skall  all  nations  be 
blessed.'^ — Gal.  iii,  8.  Tkis  promise  was  tkrown 
into  a  covenant,  and  sealed  by  circumcision. — 
Gen.  xvii,  1-14.  Tke  rite  of  circumcision  sig- 
nified and  sealed,  tke  same  as  baptism  does, 
"  tke  rigkteousness  of  faitk.'^ — Eom.  iv,  11,  12  ; 
CoL  ii,  11,  12  ;  Acts  ii,  38  ;  1  Pet.  iii,  21,  witk 
Dent.  XXX,  6.     The  New  Testament  Ckurck  is 


BAPTIZED   YOUTH   TO   THE   CHURCH.         125 

a  continuation  of  that  society  whicli  was  founded 
in  Abraham's  lamilj,  and  organized  with  a 
visible  seal  of  membership. — Eom.  xi,  16-24. 
The  stock  of  the  good  olive-tree  was  then  planted, 
into  which,  when  the  Jews,  the  natural  branches, 
were  broken  off,  the  gentiles  were  grafted.  The 
stock  remains.  The  society  continues  —  the 
identical  body  or  Church  —  though  its  member- 
ship, and  its  form  of  dispensation  have  changed. 
Circumcision,  then,  was  the  sign  and  seal,  or 
token,  of  the  same  covenant,  the  same  promise, 
and  the  same  Gospel,  and  to  the  same  society, 
as  baptism  is.  That  society  was  the  Church, 
and  it  included  the  children  with  the  parents. 
They  were,  equally  with  their  parents,  embraced 
in  the  covenant,  and  marked  with  its  significant 
and  distinguishing  seal,  as  a  peculiar  people, 
separate  from  the  world. 

And,  in  the  subsequent  exhibitions  of  this 
covenant,  and  promises  made  to  the  Church 
— promises  to  be  verified  to  her  in  Xew  Testa- 
ment times — the  same  principle  is  recognized. 
Thus,  in  Isaiah  xliv,  2-5,  "  Fear  not,  0  Jacob, 
my  servant ;  and  thou,  Jeshurun,  whom  I  have 


126     ESSAY  ON  THE  RELATIONS  OF 

chosen:  For  I  will  pour  water  upon  him  that  is 
thirst  J,  and  floods  upon  the  dry  ground;  I  will 
pour  my  Spirit  upon  thy  seed,  and  my  blessing 
upon  thine  offspring ;  and  they  shall  spring  up  as 
among  the  grass ;  as  willows  hy  the  water 
courses.  One  shall  say,  I  am  the  Lord's  ;  and 
another  shall  call  himself  by  the  name  of 
Jacob;  and  another  shall  subscribe  with  his 
hand  unto  the  Lord,  and  surname  himself  by 
the  name  of  Israel.''  In  Isaiah,  liv,  13,  *'A11 
thy  children  shall  be  taught  of  the  Lord,  and 
great  shall  be  the  peace  of  thy  children." 
Again,  in  Isaiah  lix,  20,  21,  "  And  the  Ee- 
deemer  shall  come  to  Zion,  and  unto  them  that 
turn  from  transgression  in  Jacob,  saith  the 
Lord  ;  as  for  me,  this  is  my  covenant  with 
them,  saith  the  Lord:  My  Spirit  that  is  upon 
thee,  and  my  words,  which  I  have  put  in  thy 
mouth,  shall  not  depart  out  of  thy  mouth,  nor 
out  of  the  mouth  of  thy  seed,  nor  out  of  the 
mouth  of  thy  seed's  seed,  saith  the  Lord,  from 
henceforth  and  forever."  And  again,  Isaiah 
Ixi,  8  and  9,  "  I  will  make  an  everlasting  cov- 
enant with  them ;  and  their  seed  shall  be  known 


BAPTIZED  YOUTH  TO  THE  CHURCH.         127 

among  the  gentiles,  and  their  offspring  among 
the  people:  All  that  see  them,  shall  acknowl- 
edge them,  that  they  are  the  seed  which  the 
Lord  hath  hlessed,"  And  again,  Isaiah  Ixv, 
23,  "  They  are  the  seed  of  the  blessed  of  the 
Lord,  and  their  offspring  with  them." 

This  covenant,  sealed  promise,  first  given  to 
Abraham,  and  thus  handed  down  by  the  pro- 
phets to  the  New  Testament  Church,  the  apostle 
Peter  takes  up  on  the  day  of  Pentecost,  in  the 
opening  of  the  new  dispensation,  and  proclaims, 
"  The  promise  is  to  you  and  to  your  chil- 
dren." And,  in  accordance  with  this,  the 
apostle  of  the  gentiles  says,  that  the  children 
of  even  one  believing  parent  are  "  holy." 
1  Cor.  vii,  14,  *'  For  the  unbelieving  husband  is 
sanctified  by  the  wife ;  and  the  unbelieving 
wife  is  sanctified  by  the  husband;  else  were 
your  children  unclean;  but  now  are  they 
holy."  *'j5f^?^"  —  not  merely  legitimate;  for 
certainly  the  apostle  would  not  maintain  that 
Christian  faith  was  necessary  to  legitimate 
marriage  and  offspring :  nor  yet  spiritually 
holy ;  for  that  would  contradict  both  Scripture 


128  ESSAY   ON  THE   RELATIONS   OF 

and  experience  ;  but  federally  holy — belonging 
to  Gi-od  as  members  of  that  Cburcb  wbicb  is 
bound  to  bim  as  visibly  a  peculiar  and  covenant 
people. 

We  sometimes  bear  tbe  baptized  children 
and  youtb  of  tbe  Cburcb  spoken  of  as  partial 
members  of  tbe  Cburcb,  but  not  members  in 
full.  Tbis  is  absurd.  You  might  as  well  talk 
of  some  members  of  the  natural  body  being 
members  only  in  part.  The  fingers  and  toes 
are  small;  are  they,  therefore,  only  in  part 
members  of  the  body  ?  Are  they  not,  in  their 
place,  as  fully  members  as  the  head  is  a  mem- 
ber in  its  place?  Are  not  children,  in  their 
place,  as  fully  members  of  the  family,  or  com- 
monwealth, as  the  parents  are  in  their  place  ? 
and  are  they  not,  according  to  their  years,  as 
fully  entitled  to  all  the  privileges  of  the  family 
or  commonwealth  ?  Have  they  not,  in  virtue  of 
their  membership,  as  full  and  perfect  a  right  to 
those  privileges  which  are  suitable  to  their 
years,  as  the  full-grown  members  have  to  the 
privileges  which  are  suitable  to  their  years? 
And  is  it  not  so,  also,  in  the  Church  of  God  ? 


BAPTIZED   YOUTH   TO   THE   CHUKCH.         129 

And  if,  in  tlie  Church,  children  are  only 
members  in  part,  then  they  are  partly  members 
of  some  other  body ; — that  is,  partly  members 
of  the  Church,  and  partly  of  the  world ;  partly 
of  the  household  of  faith,  and  partly  of  the 
family  of  Satan;  partly  subjects  in  the  Ee- 
deemer's  kingdom,  and  partly  in  the  DeviFs ; 
partly  aliens  from  the  commonwealth  of  Israel, 
and  strangers  from  the  covenants  of  promise, 
having  no  hope,  and  without  God  in  the  world  ; 
and  yet,  partly,  no  more  strangers  and  foreign- 
ers, but  fellow-citizens  with  the  saints,  and  of 
the  household  of  God  !  Absurd  as  it  is,  I  fear 
that  in  too  many  places  this  has  been  the  light 
in  which,  practically,  the  youth  of  the  Church 
have  been  regarded ;  and,  if  we  look  at  their 
training,  it  would  really  seem  as  if  it  were  felt 
that  the  Devil  had  a  right  to  them ;  at  all 
events,  things  have  been  so  managed,  that,  in 
the  issue,  very  many  have  fallen  to  the  DeviFs 
share.  I  can  even  point  out,  here  and  there  in 
the  Church,  a  hoary-headed  member,  whose 
children  and  grandchildren  are  all  serving  in 
the  rank  and  file  of  the  enemy. 
11 


130     ESSAY  ON  THE  RELATIONS  OF 

Our  subordinate  standards  are  explicit  in 
declaring  the  Churcli  membersliip  of  baptized 
children.  They  know  nothing  of  the  absurd 
figment  of  members  only  in  'part.  In  the  Con- 
fession of  Paith,  chapter  xxv,  section  2,  we  find 
the  following  words :  "  The  visible  Church  con- 
sists  of  all  those  throughout  the  world  that 
profess  the  true  religion,  together  with  their 
children.^ ^  The  same  is  taught  in  the  book 
of  Church  Government,  chapter  i,  section  1 : 
*'  Particular  Churches  are  made  up  of  visible 
saints,  and  of  their  children.'^  Again,  in  the 
Confession,  chapter  xxvii,  section  1,  it  is  as- 
serted of  both  the  sacraments — Baptism  and  the 
Lord^s  Supper —  "  that,  they  are  instituted  by 
God,  to  put  a  visible  difference  between  those  that 
belong  unto  the  Church  and  the  rest  of  the  worW^ 
When,  therefore,  the  children  of  the  Church 
are  baptized,  their  baptism  puts  a  visible  dif- 
ference between  them,  as  "  belonging  to  the 
Church!''  and  the  rest  of  the  world.  In  the 
Larger  Catechism,  Question  162,  it  is  stated, 
that  "  the  Sacraments  are  instituted  by  Christ 
in  the  Church,  to   signify,  seal,   and   exhibit 


BAPTIZED   YOUTH   TO   THE   CHUECH.         131 

it  unto  those  that  are  within  the  coyenant  of 
grace,  the  henefits  of  his  mediation,  etc. ;  and  to 
distinguish  them  from  those  that  are  without. 
In  Question  166,  on  the  subject  of  Baptism,  it  is 
stated,  that  "infants  descending  from  parents, 
either  both  or  but  one  of  them  professing  faith 
in  Christ,  and  obedience  to  him,  are,  in  that 
respect,  within  the  covenant,  and  to  be  baptized.'^ 
And,  in  Question  165,  and  likewise  in  the 
Confession,  chapter  xxviii,  we  are  told,  that 
"  baptism  is  a  sacrament,  whereby  the  parties 
baptized,  are  solemnly  admitted  into  the  visible 
Church,  and  enter  into  an  open  and  professed 
engagement  to  be  wholly  and  only  the  Lord^s." 

And  in  the  Form  of  Church  Government, 
Book  I,  chapter  iv,  section  2,  paragraphs  one  and 
two,  we  find,  among  the  ''  Principles  of  Church- 
fellowship  to  be  carefully  attended  to  hy  Sessions,'' 
the  following : 

"1.  Visible  membership  is  solemnly  recognized 
by  admission  to  the  seals  of  the  covenant  of 
grace,  viz :  Baptism  and  the  Lord^s  Supper. 

''  2.  These  sacraments  being  seals  of  the  sa^ne 
covenant,  and  representing  tlie  same  benefits, 


132  ESSAY   ON   THE   RELATIONS   OF 

can  not  he  disjoined  with  respect  to  tlie  right  and 
duty  of  receiving  them.  Therefore,  all  baptized 
persons^  heing,  hy  their  hai^tism,  acknowledged 
members  of  the  visible  Church,  are  hound,  hy  the 
baptismal  vow,  to  shoiv  forth  the  Lord^s  death,  when 
arrived  at  the  years  of  discretion  —  and  are  the 
lawful  subjects  of  Church  governments^ 

These  extracts  from  the  received  standards  of 
the  Church,  support  the  following  principles : 
1.  The  children  of  helievers  are  memhers  of  the 
Church  hy  hirth,  and  therefore  have  a  right  to 
baptism,  which  is  a  sealing  ordinance  in  the 
Church.  Therefore,  2.  Baptism  does  not  confer 
Church-memhership  on  them — it  only  recognizes 
it.  It  is  true,  it  is  said,  that  hy  it  we  are  "  sol- 
emnly admitted  into  the  visible  Church ;''  but 
this  only  means,  that  baptism  is  the  initiatory 
rite  by  which  Church-membership  is  first  pub- 
licly and  solemnly  recognized.  Adults  from  the 
world,  professing  faith  in  Christ,  are  first  re- 
ceived into  membership  by  the  Session,  and  so 
come  to  be  regarded  as  "  within  the  covenant," 
and  it  is  only  on  this  ground  that  they  are 
baptized,  and   thereby  solemnly  and   publicly 


BAPTIZED  YOUTH  TO  THE  CHURCH.        133 

recognized  as  members  of  tlie  Churcli.  So 
infants  of  believing  parents  are  members  by 
birth,  and  are  therefore  regarded  as  within  the 
covenant,  and  proper  subjects  of  baptism,  by 
which  they  are  publicly  and  solemnly  acknowl- 
edged as  belonging  to  the  Church.  By  his 
inauguration  a  man  is  said  to  be  solemnly  in- 
ducted into  office,  but  the  office  is  previously 
conferred  by  the  vote  of  the  people ;  and  it  is 
only  on  the  ground  that  the  office  belongs  to 
him,  that  he  is  thus  inducted  into  it.  So  in 
relation  to  Church-membership  and  baptism. 

3.  Baptism  distinguishes  the  children  of  be- 
lievers, as  Church-members,  from  the  world.  It 
puts  a  visible  difference  between  them,  as  within 
the  covenant,  and  the  children  of  the  world,  as 
those  that  are  without. 

4.  By  their  baptism,  they  are  brought  into  an 
open  and  professed  engagement  to  be — -just  like 
all  the  people  of  God  —  wholly  and  only  the 
Lord's ;  which  engagement  implies  an  open  and 
professed  renunciation  of  sin,  Satan,  and  the  world. 

5.  As  members  of  the  Church,  they  are  under 
her  jurisdiction — have  a  right  to  her  privileges — 


134  ESSAY   ON  THE   RELATIONS   OF 

and  it  is  their  bounden  duty  to  submit  to  ber 
jurisdiction  and  to  use  ber  privileges.  It  is 
absurd  to  suppose,  tbat  persons  can  be  citizens 
of  a  government  and  yet  not  under  its  laws,  nor 
entitled  to  its  immunities  ;  and  it  is  impious  to 
suppose  tbat  tbe  kingdom  of  Cbrist  involves  an 
absurdity.  Tbe  subjection  of  baptized  cbildren 
and  youtb  to  tbe  laws  of  tbe  Cburcb  is  explicitly 
taugbt  in  our  book  of  Cburcb  Government,  as 
just  quoted :  "  All  baptized  persons,  being  by 
tbeir  baptism  acknowledged  members  of  tbe 
visible  Cburcb,  are  the  lawful  subjects  of  Church 
governments^  Tbeir  being  entitled  to  all  tbe 
privileges  of  tbe  Cburcb  is  taugbt  just  as 
plainly :  "  Tbese  sacraments,'^  viz  :  Baptism  and 
tbe  Lord's  Supper,  "  being  seals  of  tbe  same 
covenant  and  representing  tbe  same  benefits, 
can  not  be  disjoined  witb  respect  to  tbe  right 
and  tbe  duty  of  receiving  tbem.'' 

But  tbey  are  under  tbe  jurisdiction,  and  en- 
titled to  tbe  privileges  of  tbe  Cburcb,  according 
to  tbeir  years — wbile  tbey  remain  cbildren,  as 
children,  and  wben  tbey  grow  up  to  youtb,  as 
youth ;  and  wben  tbey  come  to  mature  years,  as 


BAPTIZED   YOUTH   TO   THE   CHURCH.         135 

persons  of  mature  years.  The  government  and 
discipline  of  tlie  Church  are  to  be  adapted  to 
their  age  and  attainments,  and  the  privileges 
extended  to  them  should  he  suited  to  their 
capacities. 

In  order  to  partake  of  the  Lord^s  supper,  it  is 
requisite  for  a  person  to  he  able  to  "  discern  the 
Lord's  hody,''  and  also  to  "  examine  himself;" 
otherwise  he  "  eats  and  drinks  unworthily." 
Children  may  at  a  very  early  age  have  this 
knowledge,  and  whenever  a  child  gives  evidence 
of  sufficient  knowledge,  and  of  piety,  it  should 
not  he  refused  its  right  to  partake  the  Lord's 
supper,  whatever  may  he  its  age.  But  as  a  gen- 
eral fact,  children,  prior  to  the  ordinary  years 
of  discretion,  do  not  give  evidence  of  competent 
knowledge,  nor  of  thoughtful  and  stable  piety ; 
and  for  this  reason,  the  exercise  of  their  right  is 
held  in  abeyance,  till  they  come  to  proper  matu- 
rity ;  just  as  in  civil  concerns,  the  right  of  every 
free-born  citizen  to  vote,  and  the  rights  of  heirs, 
are  held  in  abeyance  till  they  come  to  proper 
years.  But  in  the  meantime,  it  is  the  privilege 
of  the  QhurcTi  minor,  as  well  as  of  the  civil  minor, 


136  ESSAY   ON   THE   RELATIONS   OF 

to  be  carefully  trained  for  the  use  of  his  privi- 
leges and  rights  at  the  proper  time.   And,  when 

A  BAPTIZED  CHILD  HAS  COME  TO  THE  YEARS  OF 
DISCRETION,  HAVING  ENJOYED  THE  NURTURE  AND 
ADMONITION  OF  THE  LORD,  HE  SHOULD  BE  PRE- 
PARED WITH  KNOWLEDGE  AND   FAITH   TO  EAT  AND 

DRINK  AT  THE  TABLE  OF  THE  LoRD.  It  is  his  in- 
cumbent duty  to  be  thus  prepared ;  and  if  he  is 
not,  he  is  guilty  of  great  sin.  And  being  thus 
prepared,  it  is  his  duty  to  propound  himself 
to  the  office-bearers  of  the  Church,  as  a  candi- 
date for  admission  to  the  Lord's  table,  and  they 
are  bound  to  admit  him.  He  can  not  refuse  to 
come  without  aggravated  guilt.  No!  he  can 
not  even  be  indifferent  without  being  deeply 
guilty.  IndiflPerence,  in  Ms  circumstances,  be- 
trays obstinate  unbelief  and  impenitence.  He 
rejects  the  Saviour  and  goes  on  in  his  careless 
and  ungodly  course,  not  merely  as  is  done  in 
the  open  world,  but  from  the  necessity  of  the 
case,  with  a  peculiar  obstinacy  and  determina- 
tion. The  baptized  youth  is  under  special  obli- 
gations, has  enjoyed  special  advantages,  has  been 
plied  with  special  means,  and  surrounded  with 


BAPTIZED   YOUTH   TO   THE   CHURCH.         137 

special  influences,  and  laid  under  special  checks 
and  guards  ;  and  when  he  perseveres  in  refusing 
to  submit  to,  and  own  the  Saviour,  it  is  despite 
all  these.  He  sins  more  against  light  and  con- 
science than  those  who  are  without  his  opportu- 
nities. He  sins  after  that  he  has  "  received  the 
knowledge  of  the  truth.''  From  the  necessity 
of  his  position  his  sin  verges  more  fearfully 
toward  a  ''  treading  under  foot  the  Son  of  God, 
and  a  counting  the  hlood  of  the  covenant,  where- 
with expiation  has  been  made,  an  unholy  thing, 
and  a  doing  despite  to  the  Spirit  of  grace.''  He 
despises  his  birthright ;  proves  faithless  to  the 
covenant  of  his  God ;  contemns  the  promise,  and 
the  faith  and  piety  of  his  parents  in  pleading 
it ;  disregards  their  act  in  dedicating  him  to  a 
covenant  God,  and  the  vows  they  took  in  his  be- 
half; makes  vain  their  prayers  and  the  prayers 
of  the  Church ;  is  uninfluenced  by  their  exam- 
ple ;  turns  a  deaf  ear  to  instruction ;  and  har- 
dens in  insensibility  amid  all  the  tender  solem- 
nities of  the  family  altar,  a  hallowed  Sabbath, 
and  a  frequented  sanctuary. 

Indifference  to  the  Saviour  and  to  the  duty  of 


138     ESSAY  ON  THE  RELATIONS  OF 

showing  fortli  his  deatli,  is,  "ander  these  circum- 
stances, appalling  evidence  of  a  most  dangerous 
condition  of  soul.  And  our  baptized  youth  who 
are,  or  are  becoming,  thus  indifferent,  have 
reason,  above  all  others,  to  be  alarmed.  Would 
to  God,  they  might  only  open  their  eyes,  and 
see  the  fearful  crisis  they  are  approaching.  The 
Spirit  of  Grod  will  not  always  strive.  A  long- 
suffering  covenant-Grod  can  be  provoked  to  say, 
*'  Ephraim  is  joined  to  his  idols ;  let  him  alone  1  ^' 
And  if  you  die  impenitent,  remember  your  sin 
will  be  APOSTASY.  You  not  merely  refused,  but 
you  renounced,  the  Saviour.  You  did  not  merely 
not  accept,  but  you  hroke,  the  covenant  of  God. 
You  did  not  merely  decline  to  enter,  but  you 
wandered  away  from,  the  household  of  faith,  and 
the  kingdom  of  heaven ;  and,  in  so  doing,  you 
had  to  overcome  all  those  manifold  and  mighty 
influences  by  which  God  would  have  bound  you 
to  himself,  and  to  break  through  all  those 
numerous  and  powerful  obstacles  by  which  he 
would  have  restrained  your  departure  from  the 
Living  God.  Think  it  not  strange,  then,  if  the 
doom  of  the  apostate  should  be  your  doom. 


BAPTIZED  YOUTH   TO   THE   CHURCH.         139 

I  mucli  fear  that  this  subject  is  by  no  means 
laid  to  heart  in  the  Church,  according  to  its  im- 
portance. In  the  obligations  laid  upon  parents 
at  the  baptism  of  their  children,  parents  are, 
according  to  our  Directory,  required  to  promise, 
*'  to  bring  up  their  children  in  the  nurture  and 
admonition  of  the  Lord  —  to  instruct  them, 
according  to  their  ability,  in  the  knowledge  of 
their  miserable  condition  by  nature,  and  of  the 
way  of  salvation  by  Jesus  Christ  —  to  set  a 
godly  example  before  them,  and  to  press  upon 
them  their  obligation,  in  virtue  of  their  baptismal 
vows,  to  show  forth  the  LordCs  death  at  his  tahleJ^ 
Is  this  done  by  parents,  generally,  according  to 
the  spirit  and  design  of  this  requirement  ?  Are 
children  taught  their  relations  to  the  Church, 
the  nature  of  their  baptismal  vows,  and  the 
obligations  resting  on  them,  in  virtue  of  these 
vows,  to  show  forth  the  Lord's  death  at  his 
table?  Are  these  things  ^^ pressed  ^^  upon  the 
attention  of  their  children  ?  Parents,  ask  your- 
selves, as  in  the  sight  of  God,  who  trieth  the 
heart,  how  you  have  acquitted  yourselves  in  this 
part  of  your  duty.     Eemember,  this  —  precisely 


140  ESSAY   ON  THE   RELATIONS   OF 

tJiis  —  is  what  you  solemnly  vowed  to  do,  every 
time  you  presented  a  child  for  baptism.  This 
you  vowed  to  do,  in  the  presence  of  God,  of 
angels,  and  of  men.  Your  vows  are  recorded 
on  high ;  and  they  will  he  hrought  out,  together 
with  your  performance,  in  that  day  when  God 
will  judge  the  secrets  of  men  hy  Jesus  Christ. 

And,  my  young  friends,  baptized  children  and 
youth  of  the  Church,  let  me  plead  with  you  to 
lay  this  subject  to  heart.  And  in  doing  so,  I 
would  address  you  in  the  words  of  another : 
"  You  are  members  of  the  Church,  and  it  becomes 
you  to  act  as  such.  You  are  separated  from  the 
world  to  God  ;  walk  as  holy  and  peculiar  chil- 
dren. You  are  the  Church's  hope  ;  blast  not 
her  prospects.  You  are  to  be  her  future  props 
and  pillars  ;  withdraw  not  yourselves.  You  have 
been  dedicated  to  God ;  devote  not  yourselves 
to  Satan.  You  are  born  and  baptized  the  heirs 
of  a  spiritual  and  eternal  inheritance ;  despise 
not  your  birthright.  On  you  the  Gospel  has  a 
tenfold  claim  to  faith  and  repentance  ;  O,  then, 
harden  not  yourselves  with  an  evil  heart  of 
unbelief  by  departing  from  the  Living  God  ! 


BAPTIZED  YOUTH  TO   THE   CHURCH.         141 

You  are  the  subjects  of  the  Church's  instruc- 
tions; cast  not  instruction  behind  your  back. 
You  are  the  subjects  of  her  prayers  ;  shut  not 
up  the  bowels  of  divine  mercy  against  your- 
selves. You  are  the  subjects  of  the  Church's 
discipline ;  prove  not  refractory  and  rebellious. 
Bead  and  search  the  Scriptures  ;  learn  and 
believe  their  doctrines  ;  practice  God's  precepts  ; 
walk  in  his  ordinances.  Go  by  faith  and  prayer 
to  the  merciful  Saviour  :  he  says,  "  Suffer  little 
children  to  come  unto  me,  and  forbid  them  not ; 
for  of  such  is  the  kingdom  of  heaven."  "  My 
son,  if  thou  wilt  receive  my  words,  and  hide  my 
commandment  with  thee,  so  that  thou  incline 
thine  ear  unto  wisdom,  and  apply  thine  heart  to 
understanding ;  yea,  if  thou  criest  after  knowl- 
edge, and  liftest  up  thy  voice  for  understanding ; 
if  thou  seekest  her  as  silver,  and  searchest  for 
her  as  for  hid  treasures  ;  then  shalt  thou  un- 
derstand the  fear  of  the  Lord,  and  find  the 
knowledge  of  God.  For  the  Lord  giveth  wisdom ; 
out  of  his  mouth  cometh  knowledge  and  under- 
standing." Avoid  evil  company  —  remember 
and  hearken :  "He  that  walketh  with  wise  men 


142   RELATIONS  OF  BAPTIZED  YOUTH,  ETC. 

shall  be  wise ;  but  a  companion  of  fools  shall  be 
destroyed."  Come  early  to  the  table  of  the 
Lord ;  early  avow  your  attachment  to  Jesus, 
and  your  relation  to  his  people.  Defer  not  the 
concerns  of  your  precious  and  immortal  souls. 
Delay  is  fraught  with  danger.  Death  says, 
Delay  not !  Growing  habits,  a  hardening  heart, 
a  seared  conscience,  say,  Delay  not !  The  with- 
drawing Spirit,  weeping  mercy,  revenging  jus- 
tice, say.  Delay  not !  '^  Seek  ye  the  Lord  while 
he  may  be  found  ;  call  ye  upon  him  while  he  is 
near.  Now  is  the  accepted  time.  To-day  is 
the  day  of  salvation.  To-day,  if  ye  will  hear 
his  voice,  harden  not  your  heart ;  lest  he  swear 
in  his  wrath,  you  shall  not  enter  into  his  rest." 

J.  C. 


THE    END, 


